txhvavy  of  ^he  t:heolo0ical  Seminar;)!? 

PRINCETON  •  NEW  JERSEY 


The  John  W.  Krebs  donation 


BX  5133    .Al  A3  1844  | 
Church  of  England.  ' 
Certain  sermons  or  homiliei 
appointed  to  be  read  in 


I^aPR  29  1958 

CERTAIN  SERMJs^,,^vt 

Logical  siN"i^3>^ 


HOMILIES 


APPOINTED  TO  BE  READ  IX  CHURCHES  IX  THE  TIME  OF  QUEEN  ELIZABETH; 

AND  REPRINTED 

BY  AUTHORITY  FROM  KING  JAMES  I.,  A.  D.  1623. 

TO  WHICH  ARE  ADDED, 

THE  CONSTITUTIONS  AND  CANONS 

OF  THE 

CHURCH  OF  ENGLAND, 

SET  FORTH   A.  D.  1603. 

WITH  AN  APPENDIX, 

CONTAINING  THE 

ARTICLES  OF  RELIGION,  CONSTITUTION,  AND  CANONS 

OF  THE 

PROTESTANT  EPISCOPAL  CHURCH 

IN  THE 

UNITED  STATES  OF  AMERICA. 

THIRD  AMERICAN,  FROM  THE  LAST  ENGLISH  EDITION. 


PHILADELPHIA: 
GEORGE  &  WAYNE,  26  SOUTH  FIFTH  STREET, 
1S44. 


Digitized  by  the  Internet  Archive 
in  2015 


https://archive.org/detairs/certainsermonsorOOchur 


XJ.  K..   JL^  \j  VjL  .i.  \J  J^. 


ADVEETISEMENT 


TO 

THE  EDITION  OF  MDCCCXXII. 


In  the  present  edition  of  the  Homilies,  which  is  the  fifth 
that  has  issued  from  the  Clarendon  press  since  the  com- 
mencement of  the  nineteenth  century,  the  text  of  the  first 
part  or  book  has  been  compared  with  four  ancient  editions, 
the  various  readings  of  which  are  exhibited  at  the  bottom  of 
the  pages,  and  are  distinguished  by  the  letters  A.  B.  C.  D. 

A.  is  the  first  edition  of  the  first  book.  It  was  printed 
in  quarto  by  Richard  Grafton  in  the  year  1547,  and  is  dated 
on  the  last  day  of  July  in  the  first  year  of  king  Edward  the 
sixth. 

B.  is  the  earliest  edition  in  which  the  Homilies  of  the 
first  book,  being  twelve  in  number,  are  divided  into  thirty- 
two  parts.  It  was  printed  in  quarto  by  Grafton  in  the  year 
1549,  and  is  dated  in  August  of  that  year.  The  copies  of 
both  A.  and  B.  employed  in  preparing  the  present  edition, 
are  preserved  in  the  library  of  Corpus  Christi  College  in  this 
University. 

C.  is  an  edition  in  quarto,  printed  by  Richard  Jugge  and 
John  Cawood  in  the  year  1562.  Two  or  more  editions  ap- 
pear to  have  been  printed  by  the  same  printers  in  the  same 
year*;  but  the  present  editor  has  had  no  opportunity  of 
comparing  them,  and  of  endeavouring  to  select  the  earliest. 
The  copy  actually  used  is  preserved  in  the  archiepiscopal 
library  at  Lambeth,  and  is  bound  up  in  the  same  volume 
with  an  edition  of  the  second  part,  printed  in  1563,  which 
will  be  mentioned  hereafter. 

»  One  of  these  editions  is  in  small  octavo.  There  is  a  copy  of  it  in  the 
British  Museum. 


iv 


ADVERTISEMENT  TO  THE 


D.  is  an  edition  of  both  parts  of  the  HomiUes  in  foUo  (the 
earliest  of  that  size  which  the  editor  has  seen)  printed  by 
John  Bill  in  the  year  1623.  The  copy  used  belongs  to  the 
library  of  Christ  Church^ 

There  are  many  other  ancient  editions  both  of  the  first 
part  of  the  Homilies  separately,  and  of  the  first  and  second 
united.  They  may  be  divided,  as  far  as  regards  the  first 
part,  into  four  classes,  which  differ  materially  from  each 
other  in  their  readings.  Although  there  is  hardly  any  edi- 
tion which  exactly  agrees  with  those  which  preceded  it,  the 
present  editor  has  not  thought  it  necessary  to  collate  more 
than  the  earliest  edition  of  each  class^ 

The  editions  of  the  second  part  of  the  HomiUes  may  all  be 
divided  into  two  classes,  and  the  copies  used  in  preparing  the 
text  of  the  present  edition  are  only  two,  marked  A.  and  B. 

A.  is  an  edition  in  quarto,  printed  by  Jugge  and  Cawood 
in  1563.  It  is  justly  observed  by  Strype^,  that  there  are 
two  or  more  editions  of  this  date ;  and  another  writer  sus- 
pects that  there  are  four^  The  present  editor  has  seen  and 
examined  two.  The  collation  now  printed  is  taken  from  a 
copy  in  the  library  of  Exeter  College^.    The  other  edition, 

This  copy  differs  in  some  respects  date  1563.    There  is  a  third  in  the 

from  one  in  the  possession  of  the  university  library,  and  a  fourth  in 

editor,  in  which  the  first  twenty-four  Trinity  college  library,  in  the  same 

pages  appear  to  have  been  reprinted  university,  which  bear  the  same  date, 

with  several  inconsiderable  altera-  They  are  all  in  quarto,  and  in  some 

tions,  one  of  the  most  remarkable  of  respects  different  from  each  other, 

which  is  the  strict  rigour  of  the  law  Whether  the  diversity  be  such,  as 

instead  of  the  full  request  of  the  law,  argues  that  they  are  of  really  differ- 

p.  28,  26.  ed.  1822.  [p.  20,  line  23.  of  ent  impressions,  I  wish  some  person 

this  edit.]    The  editor's  copy  seem-s  that  has  leisure  and  patience  enough, 

to  agree  with  a  copy  on  large  paper  and  understands  printing  well,  would 

at  Lambeth.  examine  and  inform  us." 

« It  is  proper  to  mention,  that  B.       f  On  comparing  this  collation  with 

and  C.  were  in  the  first  instance  ex-  one  which  was  made  some  years  ago 

amined  only  in  those  places  in  which  for  a  different  purpose,  it  was  disco- 

A.  and  D.  differ.  Since  the  first  book  vered,  that  they  were  both  defective 

was  printed  off,  however,  B.  has  been  in  some  respects,  each  collator  hav- 

collated  throughout,  and  some  addi-  ing  passed  over  in  silence  a  certain 

tional  various  readings  of  small  im-  number  of  various  readings.  This 

portance  have  been  collected.*  discovery  will  not  surprise  any  per- 

^  Life  of  Parker,  p.  128.  son  who  is  conversant  with  opera- 

*  Bennet,  Essay  on  the  Thirty-nine  tions  of  this  nature;  and  it  is  men- 
Articles  of  Religion,  1715.  p.  245.  tioned  merely  for  the  information  of 
"  There  are  in  St.  John's  college  li-  those  readers,  who  are  not  aware  of 
brary,  in  Cambridge,  two  copies  of  the  extreme  difficulty  of  collating 
the  second  tome  of  Homilies,  bearing  books  with  perfect  accuracy. 

*  [In  the  edition  of  1822  these  various  readings  were  placed  in  an  Appendix;  but  in 
subsequent  editions  they  are  incorporated  in  the  notes,] 


EDITION  OF  MDCCCXXn. 


of  which  there  is  a  copy  at  Lambeth,  is  more  correctly 
printed,  exhibits  a  somewhat  different  text,  and  more  fre- 
quently agrees  with  the  subsequent  editions.  This  last  cir- 
cumstance induced  the  editor  to  suspect  at  first,  that  the 
latter  edition  is  more  recent  than  the  former.  But  farther 
consideration  has  in  some  degree  weakened  this  suspicion^. 
He  now  regrets,  that  he  did  not  either  give  the  readings  of 
both  copies,  or  of  the  Lambeth  copy  alone. 

The  Homily  "against  Disobedience  and  wilful  Rebellion" 
does  not  occur  in  any  edition  of  the  Homilies  printed  before 
1571.  But  there  exists  a  separate  edition  of  it,  printed  in 
quarto  by  Jugge  and  Cawood,  which  is  probably  somewhat 
earlier  than  the  edition  of  the  entire  second  book  printed  in 
that  year.  Copies  of  that  separate  edition  are  preserved  at 
Lambeth  and  in  the  British  Museum.  They  consist  of  ten 
signatures  of  four  leaves  each,  and  there  is  no  appearance  of 
a  title-page  in  either  of  them.  The  copy  at  Lambeth  has 
been  collated  for  this  edition,  and  the  various  readings  of  it 
are  marked  A.  as  being  the  first  edition  of  the  homily  which 
it  contains. 

B.  is  the  edition  of  1623,  already  distinguished  among  the 
editions  of  the  first  book  by  the  letter  D. 

In  exhibiting  the  various  readings  extracted  from  the 
several  editions  above  mentioned,  the  modern  system  of 
orthography  has  commonly  been  followed.  In  a  few  par- 
ticular cases  only,  for  reasons  which  will  be  obvious  in  each 
case  to  a  reader  of  sagacity,  the  ancient  spelling  of  the 
various  readings  has  been  preserved.  To  have  preserved  it 
throughout,  would  have  exceedingly  aggravated  the  labour 
of  the  editor  and  the  printer,  without  conferring  any  cor- 
responding benefit  on  the  reader. 

With  the  exception  of  orthographical  variations,  hardly 
any  difference  of  reading  has  been  deemed  too  inconsiderable 

i  P.  376,  24.  [362, 13.]  "  In  that  he  with  his  holy  word.    If  holy  was  the 

healed  men  witti  his  only  word."  This  original  reading,  only  is  certainly  a 

is  the  true  reading, in  which  the  Lam-  very  ingenious  alteration.  Whereas, 

beth  copy  agrees  with  the  great  ma-  if  only  was  the  original  reading,  Ao/y 

jority  of  the  editions.    But  the  copy  is  an  error  of  the  press  exceedingly 

in  the  library  of  Exeter  college  reads  likely  to  be  committed. 

1* 


vi 


ADVERTISEMENT  TO  THE 


to  be  noticed.  The  variations  of  among  and  amongst,  Jesu 
and  Jesus,  toward  and  towards,  with  many  others  of  as  Ht- 
tle  importance,  might  perhaps  have  been  entirely  omitted 
without  inconvenience.  But  the  bulk  of  the  volume  is  very 
little  increased  by  the  admission  of  such  variations,  and 
there  are  many  readers,  to  whom  it  is  more  satisfactory  to 
be  permitted  to  exercise  their  own  judgment  in  weighing  the 
importance  of  various  readings,  than  to  be  compelled  to  ac- 
quiesce in  the  decision  of  an  editor. 

An  edition  of  the  Homilies  in  folio  with  various  readings 
was  published  in  the  year  1816,  by  a  society  in  London 
called  "  The  Prayer  Book  and  Homily  Society.''  The 
various  readings  of  this  edition  are  collected  from  not  fewer 
than  ten  different  editions,  several  of  which,  however,  are 
entirely  destitute  of  authority.  The  editor  has  not  pub- 
lished the  whole  of  his  collation,  but  has  merely  selected 
such  readings  as  appeared  to  him  to  be  important. 

The  text  of  the  present  edition  was  formed  for  the  most 
part  on  the  principle  of  adhering  to  the  last  recension  pub- 
lished by  public  authority,  that  is  to  say,  to  the  edition  of 
1623,  which  probably  was  not  only  reprinted,  as  stated  in 
the  title-page,  but  also  revised  by  authority  of  the  crown,  - 
the  alterations  of  the  text  being  by  far  too  numerous  and 
important  to  have  been  made  by  the  printer,  or  by  an  editor 
employed  by  him.  As  no  later  recension  has  ever  been 
made  by  public  authority,  the  edition  of  1623  has  some 
claim  to  be  considered  as  the  standard  text  of  the  Homilies, 
and  to  be  compared  with  the  Bible  of  1611,  and  the  Book 
of  Common  Prayer  of  1662. 

Except  in  a  very  small  number  of  instances*',  the  present 
editor  has  so  far  deferred  to  the  authority  of  the  edition  of 
1623,  as  to  admit  no  reading,  which  is  not  found  either  in 
that  edition,  or  one  of  those  which  preceded  it.    The  text 

*•  One  of  the  most  remarkable  of  including  that  of  1623,  read  to  revive, 

these  instances  is  as  follows.  P.  16,  The  editor  has  not  found  to  receive  in 

21.  [8,  20.]    "  Let  us  be  glad  to  re-  any  edition  prior  to  1673.  [The  read- 

ceive  this  precious  giftof  our  heaven-  ing  revive  is  probably  the  true  one 

ly  father."    There  seems  to  be  no  (see  2  Tim.  1.  6.),  and  accordingly 

doubt  that  to  receive  is  the  true  read-  has  been  restored.] 
ing.  All  the  early  editions, however, 


EDITION  OF  MDCCCXXn. 


vii 


of  the  Homilies  is  now  purged  of  a  great  number  of  unau- 
thorized and  erroneous  readings,  which  had  gradually  crept 
into  it  between  the  publication  of  the  edition  of  1623  and 
the  present  time. 

To  adhere  strictly  to  the  edition  of  1623,  without  fre- 
quent reference  to  former  editions,  would  have  been  imprac- 
ticable, on  account  of  the  numerous  errors  of  every  sort,  by 
which  that  edition  is  defiled.  Many  of  those  errors  are  un- 
doubtedly derived  from  the  copy  which  the  printer  used'; 
but  it  is  also  certain  that  many  of  them  are  to  be  attributed 
to  his  own  negligence^.  The  alterations  intentionally  intro- 
duced into  the  text  of  this  edition,  are  for  the  most  part  in- 
judicious and  unnecessary,  and  sometimes  injurious  to  the 
sense.  Upon  the  whole,  the  early  editions  of  queen  Eliza- 
beth's recension  exhibit  a  much  better  text  of  the  Homilies, 
than  the  edition  of  1623.  In  the  present  edition,  the  Ho- 
mily against  Rebellion  has  been  printed  with  very  few  de- 
viations from  its  original  form.  In  a  future  edition,  it  may 
perhaps  be  thought  advisable  to  restore  the  text  of  queen 
EHzabeth  throughout  the  whole  volume,  with  the  exception 
of  some  particular  expressions.  That  text  is  not  only  better 
in  itself  than  that  of  king  James  the  first,  but  it  also  seems 
to  be  sanctioned  by  the  thirty -fifth  Article  of  Rehgion,  as  far 
at  least  as  regards  the  second  book. 

'  It  would  not  be  difficult  to  ascer-  men  ought  to  be  loved],  good  and 

tain  the  edition,  from  which  that  of  evil,  friend  and  foe."  P.  424, 6.  [409, 

1623  was  copied.  The  latest  preced-  42.]    "That  which  is  born  [of  the 

ing  edition  which  the  present  editor  flesh,  saith  Christ,  is  flesh,  and  that 

has  seen,  was  printed  in  quarto  by  which  is  born]  of  the  spirit  is  spirit." 

Edward  AUde,  in  the  year  1595.    If  In  these  three  passages,  the  words 

no  edition  appeared  between  1595  inclosed  in  brackets  are  omitted  in 

and  1623, it  is  somewhat  remarkable  the  edition  of  1623.    The  first  and 

that  a  period  of  twenty-eight  years  second  omissions  are  made  in  some 

should  elapse  without  an  edition  of  of  the  preceding  editions.    In  the 

the  Homilies,  which  were  so  fre-  following  passage  those  copies  only 

quently  reprinted  both  before  1595  of  the  edition  of  1623  in  which  the 

and  after  1623.  first  pages  have  been  reprinted,  omit 

k  P.  58,8.  [49,  35.]  "by  the  neg-  the  words  inclosed  in  brackets:  P. 

ligence  of  them  that  chiefly  ought  to  11,  12.  [3,  12.]  "  it  is  called  the  best 

have  [preferred  God's  command^  part,  wliich  Mary  did  choose,  for  it 

ments,  and  to  have]  preserved  the  hath  in  it  everlasting  [comfort.  The 

pure  and  heavenly  doctrine  left  by  words  of  holy  scripture  be  called 

Christ."   P.  69,32.  [61,  22.]   "That  words  of  everlasting]  life:  for  they 

by  true  Christian  charity,  God  ought  be  God's  instrument,  ordained  for 

to  be  loved  [above  all  things,  and  all  the  same  purpose." 


viii 


ADVERTISEMENT  &c. 


Fortunately,  however,  the  variations  in  the  different  edi- 
tions of  the  HomiUes,  numerous  as  they  are,  are  almost  uni- 
versally verbal  or  grammatical.  It  is  very  remarkable,  that 
one  of  the  symbolical  books  of  the  church  of  England, 
which  has  passed  through  the  hands  of  so  many  editors,  and 
has  been  altered  in  almost  every  edition,  should  have  re- 
ceived so  few  alterations  of  any  importance  as  to  doctrine^ 
One  of  the  principal  uses  of  a  collation  of  the  various  edi- 
tions, is  the  conviction  which  it  produces,  that  the  Homilies 
have  not  been  tampered  with  by  any  sect  or  party  among 
us,  for  the  purpose  of  making  them  express  sentiments  dif- 
ferent from  those  of  the  original  compilers. 

The  necessity  of  supplying  the  public  demand  for  a  new 
edition  with  as  little  delay  as  possible,  has  prevented  the 
present  editor  from  paying  proper  attention  to  the  marginal 
references,  which  have  long  been  observed  to  stand  in  need 
of  a  thorough  revision"™.  A  future  editor  will  also  do  well 
in  either  regulating  on  some  fixed  principle  the  use  of  the 
Italic  character  in  the  body  of  the  work,  or  in  abolishing  it 
altogether. 

It  only  remains  to  offer  the  respectful  thanks  of  the  Dele- 
gates of  the  Clarendon  Press  to  the  Lord  Archbishop  of 
Canterbury,  as  well  as  to  several  societies  in  this  university, 
for  the  material  assistance  derived  from  the  liberal  com- 
munication of  rare  editions  preserved  in  their  respective 
libraries. 


1  The  addition  of  the  words  wrought 
in  faith  in  the  following  passage  can 
hardly  be  considered  as  an  alteration 
of  that  nature.  P.  62,  29.  [54,  18.] 
"And  travailing  continually  during 
your  life  thus  in  the  keeping  the  com- 
mandments of  God,  (wherein  stand- 
eth  the  pure,  principal  and  right 
honour  of  God,  and  which,  wrought 
in  faith,  God  hath  ordained  to  be  the 
right  trade  and  path-way  unto  hea- 
ven,) you  shall  not  fail,  &c."  The 
words  wrought  in  faith  do  not  appear 
in  the  first  edition,  but  were  added 
three  months  afterwards  in  an  edition 
by  Whitchurch,  which  is  dated  on 
the  fifth  of  November  in  the  year 
1647.  The  addition  can  only  be  con- 


sidered as  proceeding  from  abundant 
caution,  as  it  is  conformable  to  the 
common  language  of  the  Homilies 
on  the  subject  of  good  works. 

™  Gentleman's  Magazine,  October 
1806,  p.  921.  "  In  fact,  the  references 
want  a  thorough  revision ;  but  there 
are  circumstances  which  render  this 
no  easy  work."  These  words  are  ex- 
tracted from  a  letter  understood  to 
have  been  written  by  the  late  Bishop 
of  London,  Dr.  John  Randolph,  then 
Bishop  of  Oxford,  and  Regius  Pro- 
fessor of  Divinity.  In  the  scripture 
references  of  this  edition,  1840,  the 
errors  have  been  corrected,  and  fur- 
ther particulars  added  in  brackets. 


CEKTAIN  SERMONS 


HOMILIES 


APPOINTED  BY  THE  KIXg's  MAJESTY  TO  BE  DECLARED  AXD  READ 
BY  ALl  PARSOXS,  VICARS  AXD   CURATES,  EVERY  SUNDAY 
IX  THEI&  CUUBCHES  WHERE  THEY  HAVE  CUBE.* 


*  In  Graf  torn!  s  edition  0/  1549  the  folbwing  words  are  added  to  the  original 
title:  Newly  imprinted,  and  by  the  king's  highness  authority  divided.  In 
Whitchurch's  edition  of  the  same  year,  the  addition  is  as  follows:  Newly  im- 
printed in  parts,  according  as  is  mentioned  in  the  book  of  common  prayer. 
In  the  edition  of  1562  the  whole  title  is  thus  changed:  Certain  Sermons  ap- 
pointed by  the  queen's  majesty,  to  be  declared  and  read  by  all  parsons, 
vicars,  and  curates,  every  Sunday  and  holiday  in  their  churches:  and  by 
her  grace's  advice  perused  and  overseen,  for  the  better  understanding  of 
the  simple  people.  Newly  imprinted  in  parts,  according  as  is  mentioned 
in  the  book  of  common  prayers. 


* 


THE  PREFACE, 


AS  IT  WAS  PUBLISHED  IN  THE  TEAK  1547. 


iHE  k  ing's  most  excellent  majestj^  by  the  prudent  advice  of 
his  most  dear  beloved  uncle,  Edward,  duke  of  Somerset,  governor 
of  his  majesty's  person,  and  protector  of  all  his  highness'  realms, 
dominions,  and  subjects,  with  the  rest  of  his  most  honourable 
counsel,  most  graciously  considering  the  manifold  enormities 
which  heretofore  have  crept  into  his  grace's  realm  through  the 
false  usurped  power  of  the  bishop  of  Rome,  and  the  ungodly 
doctrine  of  his  adherents,  not  only  unto  the  great  decay  of 
Christian  religion,  but  also  (if  God's  mercy  were  not)  unto  the 
utter  destruction  of  innumerable  souls,  M^hich  through  hypocrisy 
and  pernicious  doctrine  were  seduced  and  brought  from  honour- 
ing of  the  alone,  true,  living,  and  eternal  God,  unto  the  worship- 
ping of  creatures,  yea,  of  stocks  and  stones ;  from  doing  the 
commandments  of  God,  unto  voluntary  works  and  fantasies  in- 
vented of  men ;  from  true  religion  unto  popish  superstition :  con- 
sidering also  the  earnest  and  fervent  desire  of  his  dearly  beloved 
subjects  to  be  delivered  from  all  errors  and  superstition^  and  to 
be  truly  and  faithfully  instructed  in  the  very  word  of  God,  that 
lively  food  of  man's  soul,  whereby  they  may  learn  unfeignedly, 
and  according  to  the  mind  of  the  Holy  Ghost  expressed  in  the 
scriptures,  to  honour  God,  and  to  serve  their  king  with  all  hu- 
mility and  subjection,  and  godly  and  honestly  to  behave  them- 
selves toward  all  men :  again  calling  to  remembrance,  that  the 
next  and  most  ready  way  to  expel  and  avoid  as  well  all  corrupt, 
vicious,  and  ungodly  living,  as  also  erroneous  doctrine  tending  to 
superstition  and  idolatry;  and  clearly  to  put  away  all  contention, 
which  hath  heretofore  risen  through  diversity  of  preaching,  is  the 
true  setting  forth  and  pure  declaring  of  God's  word,  which  is  the 


» superstition]  superstitions  B. 


xii 


PREFACE. 


principal  guide  and  leader  unto  all  godliness  and  virtue :  finally, 
that  all  curates,  of  what  learning  soever  they  be,  may  have  some 
godly  and  fruitful  lessons  in  a  readiness,  to  read  and  declare  unto 
their  parishioners,  for  their  edifying,  instruction,  and  comfort; 
hath  caused  a  book  of  homilies  to  be  made  and  set  forth,  wherein 
is  contained  certain  wholesome  and  godly  exhortations  to  move 
the  people  to  honour  and  worship  Almighty  God,  and  diligently 
to  serve  him,  every  one  according  to  their  degree,  state,  and  vo- 
cation: the  which  homilies  his  majesty  commandeth  and  straitly 
chargelh  all  parsons,  vicars,  curates,  and  all  other  having  spiritual 
cure,  every  Sunday  in  the  year  at  high  mass,  when  the  people  be 
most  gathered  together^,  to  read  and  declare  to  their  parishioners, 
plainly  and  distincdy,  in  such  order  as  they  stand  in  the  book, 
except  any  sermon  be  preached;  and  then,  for  that  cause  only 
and  for  none  other,  the  reading  of  the  said  homily  to  be  deferred 
unto  the  next  Sunday  following.  And  when  the  foresaid  book  of 
homilies  is  read  over,  the  king's  majesty's  pleasure  is,  that  the 
same  be  repeated  and  read  again,  in  such  like  sort  as  was  before 
prescribed,  unto  such  time  as  his  grace's  pleasure  shall  further  be 
known  in  this  behalf.  Also  his  majesty  commandeth,  that  the 
said  ecclesiastical  persons,  upon  the  first  holiday  falling  in  the 
week  time  of  every  quarter  of  the  year,  shall  read  his  injunctions 
openly  and  distinctly  to  the  people,  in  manner  and  form  in  the 
same  expressed ;  and  upon  every  other  holy  and  festival  day 
through  the  year,  likewise  falling  in  the  week  time,  they  shall 
recite  the  Pater  noster,  the  articles  of  our  faith,  and  the  ten  com- 
mandments in  English,  openly  before  all  the  people,  as  in  the  said 
injunctions  is  specified;  that  all  degrees  and  all  ages  may  learn  to 
know  God,  and  to  serve  him  according  to  his  holy  word.  Amen. 

«  every  Sunday  in  the  year,  at  high  mass,  when  the  people  be  most 
gathered  together]  every  Sunday  in  the  year,  at  the  communion,  when  the 
people  be  most  gathered  together,  B.  Grafton,  every  Sunday  and  holiday 
in  the  year,  at  the  celebration  of  the  communion,  in  such  order  and  place, 
as  is  appointed  in  the  book  of  common  prayer,  B.  Whitchurch,^ 


THE  PREFACE, 


AS  IT  WAS  PUBLISHED  IN  THE  i'EAR  1562. 


Considering  how  necessary  it  is,  that  the  word  of  God, 
which  is  the  only  food  of  the  soul,  and  that  most  excellent  light 
that  we  must  walk  by  in  this  our  most  dangerous  pilgrimage, 
should  at  all  convenient  times  be  preached  unto  the  people,  that 
thereby  they  may  both  learn  their  duty  towards  God,  their  prince, 
and  their  neighbours,  according  to  the  mind  of  the  Holy  Ghost, 
expressed  in  the  scriptures;  and  also  to  avoid  the  manifold  enor- 
mities which  heretofore  by  false  doctrine  have  crept  into  the 
church  of  God ;  and  how  that  all  they  which  are  appointed  minis- 
ters have  not  the  gift  of  preaching  sufficiently  to  instruct  the 
people  which  is  committed  unto  them,  whereof  great  inconveni- 
ences might  rise  and  ignorance  still  be  maintained,  if  some  honest 
remedy  be  not  speedily  found  and  provided:  the  queen's  most 
excellent  majesty,  tendering  the  soul  health  of  her  loving  sub- 
jects, and  the  quieting  of  their  consciences  in  the  chief  and  prin- 
cipal points  of  Christian  religion,  and  willing  also  by  the  true  set- 
ting forth  and  pure  declaring  of  God's  word,  which  is  the  prin- 
cipal guide  and  leader  unto  all  godliness  and  virtue,  to  expel  and 
drive  away  as  well  all  corrupt,  vicious,  and  ungodly  living,  as  also 
erroneous  and  poisoned  doctrines,  tending  to  superstition  and 
idolatry,  hath  by  the  advice  of  her  most  honourable  counsellors, 
for  her  discharge  in  this  behalf,  caused  a  book  of  homilies,  which 
heretofore  was  set  forth  by  her  most  loving  brother,  a  prince  of 
most  worthy  memory,  Edward  the  sixth,  to  be  printed  anew, 
wherein  are  contained  certain  w^holesome  and  godly  exhortations, 
to  move  the  people  to  honour  and  worship  Almighty  God,  and 
diligendy  to  serve  him,  every  one  according  to  their  degree,  state, 
and  vocation.  All  which  homilies  her  majesty  comraandeth  and 
straidy  chargeth  all  parsons,  vicars,  curates,  and  all  other  having 
spiritual  cure,  every  Sunday  and  holyday  in  the  year,  at  the  minis- 
2 


xiv 


PREFACE. 


tering  of  the  holy  communion,  or  if  there  be  no  communion 
ministered  that  day,  yet  after  the  gospel  and  creed,  in  such  order 
and  place  as  is  appointed  in  the  book  of  common  prayers,  to  read 
and  declare  to  their  parishioners  plainly  and  distinctly  one  of  the 
said  homilies,  in  such  order  as  they  stand  in  the  book,  except 
there  be  a  sermon,  according  as  it  is  enjoined  in  the  book  of  her 
highness'  injunctions;  and  then  for  that  cause  only  and  for  none 
other,  the  reading  of  the  said  homily  to  be  deferred  unto  the  next 
Sunday  or  holyday  following.  And  when  the  foresaid  book  of 
homilies  is  read  over,  her  majesty's  pleasure  is,  that  the  same  be 
repeated  and  read  again,  in  such  like  sort  as  was  before  pre- 
scribed. Furthermore,  her  highness  commandeth,  that,  notwith- 
standing this  order,  the  said  ecclesiastical  persons  shall  read  her 
majesty's  injunctions  at  such  times  and  in  such  order,  as  is  in  the 
book  thereof  appointed;  and  that  the  Lord's  prayer,  the  articles 
of  the  faith,  and  the  ten  commandments,  be  openly  read  unto  the 
people,  as  in  the  said  injunctions  is  specified,  that  all  her  people, 
of  what  degree  or  condition  soever  they  be,  may  learn  how  to  in- 
vocate  and  call  upon  the  name  of  God,  and  know*  what  duty  they 
owe  both  to  God  and  man :  so  that  they  may  pray,  believe,  and 
work  according  to  knowledge,  while  they  shall  live  here,  and  after 
this  life  be  with  him  that  with  his  blood  hath  bought  us  all.  To 
whom  with  the  Father  and  the  Holy  Ghost  be  all  honour  and 
glory  for  ever.  Amen. 


"  and  know]  know  C. 


A  TABLE  OF  THE  SERMONS 

CONTAINED  IN  THIS  PRESENT  VOLUME. 


Page 

I.  A  fruitful  Exhortation  to  the  Reading  of  Holy 


Scripture  1 

II.  Of  the  Misery  of  all  Mankind  9 

III.  Of  the  Salvation  of  all  Mankind  17 

IV.  Of  the  true  and  lively  Faith  29 

V.  Of  Good  Works  41 

VI.  Of  Christian  Love  and  Charity  55 

VII.  Against  Swearing  and  Perjury  62 

VIII.  Of  the  Declining  from  God  71 

IX.  An  Exhortation  against  the  Fear  of  Death  -    -    -  81 

X.  An  Exhortation  to  Obedience  95 

XI.  Against  Whoredom  and  Adultery  108  — 

XII.  Against  Strife  and  Contention  124 


*  Sermons]  Sermons  or  Homilies  A.B. 


• 


FRUITFUL  EXHORTATION 


Reading  and  Knowledge  of  holy  Scripture, 


Unto  a  christian  man  there  can  be  nothing  either  The  praise  of 
more  necessary  or  profitable,  than  the  knowledge  of  holy  ^^^'^  scripture, 
scripture,  forasmuch  as  in  it  is  contained   God's  true 
word,  setting  forth  his  glory,  and  also  man's  duty.  And 
there  is  no  truth  nor  doctrine  necessary  for  our  justifica- The  perfection 
tion  and  everlasting  salvation,  but  that  is,  or  may  be  "^J^^^^y  ^"'p* 
drawn  out  of  that  fountain  and  well  of  truth.    Therefore  The  know- 
as  many  as  be  desirous  to  enter  into  the  right  and  perfect  ^^'^p  °fhoiy 
way  unto  God,  must  apply  their  minds  to  know  holy  necess^ary!^ 
scripture ;  without  the  which,  they  can  neither  sufficiently 
know  God  and  his  will,  neither  their  office  and  duty. 
And  as  drink  is  pleasant  to  them  that  be  dry,  and  meat  To  whom  the 
to  them  that  be  hmigry;  so  is  the  reading,  hearing,  ^^jy^g^^j!?^^^^^ 
searching,  and  studymg  of  holy  scripture,  to  them  that  is  sweet  and 
be  desirous  to  know  God,  or  themselves,  and  to  do  hisP^^^^^"^- 
will.    And  their  stomachs  only  do  loathe  and  abhor  the  Who  be  ene- 
heavenly  knowledge  and  food  of  God's  word,  that  be  so  ^j.-p^ure'^^^ 
drowned  in  worldly  vanities,  that  they  neither  savour* 
God,  nor  any  godliness:  for  that  is  the  cause  why  they 
desire  such  vanities,  rather  than  the  true  Imowledge  of 
God.    As  they  that  are  sick  of  an  ague,  whatsoever  they  An  apt  simi- 
eat  and  drink^,  though  it  be  never  so  pleasant,  yet  it  is  as  ^^j^^^'j^^'^of 
bitter  to  them  as  wormwood;  not  for  the  bitterness  ofwhom°the 
the  meat,  but  for  the  corrupt  and  bitter  humour  that  is  ^"jjP^"J® 
in  their  own  tongue  and  mouth :  even  so  is  the  sweetness  ^  ' 
of  God's  word  bitter,  not  of  itself,  but  only  unto  them 


•  savour]  favour  B.C.D. 


^  eat  and  drink]  eat  or  drink  A.B.C. 
2* 


2 


The  First  Part  of  the  Sermon 


that  have  their  minds  corrupted  with  long  custom  of  sin 
An  exhortation  and  love  of  this  world.    Therefore  forsaking  the  corrupt 
g^nt  herding'  judgment  of  fleshly*^  men,  which  care  not  but  for  their 
and  searching  carcasc ;  let  US  reverently  hear  and  read  holy  scriptures, 
sJrilnure.^     which  is  the  food  of  the  soul.    Let  us  diligently  search 
Matt.  4.  [4.]    for  the  well  of  life  in  the  books  of  the  New  and  Old  Tes- 
[john  4. 14.]    tament,  and  not  run  to  the  stinking  puddles  of  men's  tra- 
ditions, devised  by  men's^  imagination,  for  our  justification 
The  holy  scrip- and  salvatiou.    For  in  holy  scripture  is  fully  contained 
client  doarSe  ^^^^  ^c  ought  to  do,  and  what  to  eschew,  what  to  be- 
foroursaiva-   llcve,  what  to  lovc,  and  what  to  look  for  at  God's  hands 
^"^^^^.jj^g^g  at  length.    In  these^  books  we  shall  find  the  Father  from 
may  learn  in   whom,  the  Son  by  whom,  and  the  Holy  Ghost  in  whom, 
the  holy  scrip-  all  things  havc  their  being  and  keeping  up^;  and  these 
three  persons  to  be  but  one  Gods,  and  one  substance.  In 
these  books  we  may  learn  to  know  ourselves,  how  vile 
and  miserable  we  be,  and  also  to  know  God,  how  good 
he  is  of  himself,  and  how  he  maketh  us  and  all  creatures 
partakers  of  his  goodness'^.    We  may  learn  also  in  these 
books  to  know  God's  will  and  pleasure,  as  much  as,  for 
this  present  time,  is  convenient  for  us  to  know.    And,  as 
the  great  clerk  and  godly  preacher,  St.  John  Chrysos- 
tom  saith,  whatsoever  is  required  to  salvation  of  man,  is 
fully  contained  in  the  scripture  of  God.    He  that  is  igno- 
rant may  there  learn  and  have  knowledge.    He  that  is 
hard-hearted,  and  an   obstinate  sinner,  shall   there  find 
everlasting'  torments,  prepared  of  God's  justice,  to  make 
him  afraid,  and  to  mollify  or  soften^  him.    He  that  is  op- 
pressed with  misery  in  this  world  shall  there  find  relief  in 
the  promises  of  everlasting^  life,  to  his  great  consolation 
and  comfort.     He  that  is  wounded  by  the  Devil  unto 
death  shall  find  there  medicine  whereby  he  may  be  re- 
stored again  unto  health;  if  it  shall  require  to  teach  any 
truth,  or  reprove  false  doctrine,  to  rebuke  any  vice,  to 
commend  any  virtue,  to  give  good  counsel,  to  comfort  or 
to  exhort,  or  to  do  any  other  thing  requisite  for  our  sal- 
vation, all  those  things,  saith  St.  Chryspstom,  we  may 
learn  plentifully  of  the  scripture.     There  is,  saith  Ful- 
gentius,  abundantly  enough,  both  for  men  to  eat,  and 
Holy  scripture  children  to  suck.    There  is  whatsoever  is  meet™  for  all  ages, 

ministereth  suf> 

^  fleshly]  carnal  A.B.  cateth  his  goodness  unto  us  and  to 

^  men's]  man's  A.B.C.  all  creatures  A.B. 

^  these]  those  A.B.C.  '  everlasting]  eternal  A.B. 

'  keeping  up]  conservation  A.B.  >  or  soften]  omiited  A.B. 

e  but  one  God]  one  God  A.  '  everlasting]  eternal  A.B. 

^  maketh  us  and  all  creatures  par-  ^  meet]  convenient  A.B. 
takers  of  his  goodness]  communi- 


of  the  Knowledge  of  holy  Scripture.  3 


and  for  all  degrees  and  sorts  of  men.    These  books  there-  ficient  doctrine 
fore  ought  to  be  much  in  our  hands,  in  our  eyes,  in  c>ur^o^''^^i^^^^g'^ees 
ears,  in  our  mouths,  but  most  of  all  in  our  hearts.  For^" 
the  scripture  of  God  is  the  heavenly  meat  of  our  souls ;  Matt.  4.  [4.] 
the  hearing  and  keeping  of  it  maketh  us  blessed,  sancti-Luke4.  [4.] 
lieth  us,  and  maketh  us  holy;  it  turneth"  our  souls,  it  is  john  17.  [17.] 
a  light  lantern  to  our  feet;  it  is  a  sure,  steadfast,  and  ever- Ps.  [119. 105.] 
lasting"  instrument  of  salvation ;  it  giveth  wisdom  to  the 
humble  and  lowly  hearts?;   it  comforteth,  maketh  glad, 
cheereth,  and  cherisheth  our  conscience^;  it  is  a  more  ex- what commo- 
cellent  jewel  or  treasure  than  any  gold  or  precious  stone ;  ^j^^'^^^^^^P^^- 
it  is  more  sweef  than  honey  or  honey-comb;  it  is  called ledge of hoiy 
the  best  part,  which  Mary  did  choose,  for  it  hath  in  it  scripture  bring- 
everlasting  comfort.     The  words  of  holy  scripture  be^^^' 
called  words  of  everlasting  life :  for  they  be  God's  instru-  CPs.  lo.  10.] 
ment,  ordained  for  the  same  purpose.    They  have  V^^^^'^^o^nl'^iAY'^-i^ 
to  turn^  through  God's  promise^  and  they  be  effectual  [Coi.  1. 6.] 
through  God's  assistance,  and  (being  received  in  a  faithful 
heart)  they  have  ever  an  heavenly  spiritual  working  in 
them :  they  are  lively,  quick,  and  mighty  in  operation,  and 
sharper  than  any  two-edged  sword,  and  enterelh  through,  Heb.  4.  [12.] 
even  unto  the  dividing  asunder  of  the  soul  and  the  spirit, 
of  the  joints  and  the  marrow.    Christ  calleth  him  a  wise  Matt.  7.  [24.] 
builder,  that  buildeth  upon  his  word,  upon  his  sure  and 
substantial  foundation.    By  this  word  of  God  we  shall  be 
judged:  for  the  word^  that  I  speak'\  saith  Christ,  is  zY, John  12. [48.] 
that  shall  judge  in  the  last  day.    He  that  keepeth  the 
word  of  Christ,  is  promised  the  love  and  favour  of  God, 
and  that  he  shall  be  the  dwelling-place^  or  temple  of  the  John  14.  [23.] 
blessed  Trinity.    This  word  whosoever  is  diligent  to  read, 
and  in  his  heart  to  print  that  he  readeth,  the  great  affection 
to  the  transitory  things  of  this  world  shall  be  minished 
in  him,  and  the  great  desire  of  heavenly  things  (that  be 
therein  promised  of  God)  shall  increase  in  him.  And 
there  is  nothing  that  so  much  strengthenethy  our  faith  and 
trust  in  God,  that  so  much  keepeth  up^  innocency  and 
pureness  of  the  heart,  and  also  of  outward  godly  life  and 
conversation,  as  continual  reading  and  recording^  of  God's 
word.    For  that  thing,  which  (by  continual^  use  of  reading 


n  turneth]  converteth  A.B. 

0  steadfast,  and  everlasting]  a  con- 
stant and  a  perpetual  A.B. 

p  hearts]  hearted  A. 

1  conscience]  consciences  A. 
'more  sweet]  more  sweeter  A.B. 
» turn]  convert  A.B. 

» word]  words  C, 


"  speak]  spake  A. 

*  dwelling-place]  mansion-place 
A.B. 

y  strengtheneth]  eslablisheth  A.B. 
z  keepeth  up]  conserveth  A.B. 

*  recording]  meditation  A.B. 
^  continual]  perpetual  A.B. 


4 


The  Second  Part  of  the  Sermon 


of  holy  scripture,  and  diligent  searching  of  the  same)  is 
deeply  printed  and  graven  in  the  heart,  at  length  turneth 
almost  into  nature.    And  moreover,  the  effect  and  virtue 
of  God's  word  is  to  illuminate  the  ignorant,  and  to  give 
more  light  unto  them  that  faithfully  and  diligently  read 
it,  to  comfort  their  hearts,  and  to  encourage  them  to 
1  Kings  14.  [5-  perform  that,  which  of  God  is  commanded.    It  teacheth 
2Chron.2o.[9.]P^^^^^^^    iu    all    advcrslty,  in    prosperity  humbleness; 
1  Cor.  15.  [9.]  what  honour  is  due  unto  God,  what  mercy  and  charity 
to  our  neighbour.    It  giveth  good  counsel  in  all  doubtful 
things.    It  shevveth  of  whom  we  shall  look  for  aid  and 
help  in  all  perils,  and  that  God  is  the  only  giver  of  vic- 
1  John  5.  [4.]  xqyj  in  all  battles  and  temptations  of  our  enemies,  bodily 
Who  profit  most  and  ghostly.     And  in  reading  of  God's  word,  he  most 
GoHtofd.    profiteth  not  always  that  is  most  ready  in  turning  of  the 
book,  or  in  saying  of  it  without  the  book ;  but  he  that 
is  most  turned  into  it,  that  is  most  inspired  with  the  Holy 
Ghost,  most  in  his  heart  and  life  altered  and  changed*^  into 
that  thing  which  he  readeth ;  he  that  is  daily  less  and  less 
proud,  less  wrathful*^,  less  covetous,  and  less  desirous  of 
worldly  and  vain  pleasures ;  he  that  daily  (forsaking  his 
old  vicious  life)  increaseth  in  virtue  more  and  more. 
And,  to  be  short,  there  is  nothing  that  more  maintaineth 
godliness  of  the  mind,  and  driveth  away^  migodliness,  than 
doth  the  continual  readmg  or  hearing  of  God's  word,  if 
it  be  joined  with  a  godly  mind,  and  a  good  affection  to 
isa.  5.  [24.]     know  aud  follow  God's  will.    For  without  a  single  eye, 
H.^[37.]  P^^^®  intent,  and  good  mind,  nothing  is  allowed  for  good 
What  discom-  bcforc  God.    And,  on  the  other  side,  nothing  more  dark- 
i^norance^o^f    ^^^^^^^^  Christ  and  the  glory  of  God,  nor  bringeth  ins  more 
God's  word     blindness  and  all  kinds  of  vices,  than  doth  the  ignorance  of 

bringeth.  Qo^J^g  ^^^Q^di. 


The  Second  Parf"  of  the  Sermon  of  the  Knowledge 
of^  holy  Scripture. 

In  the  first  part*'  of  this  sermon',  which  exhorteth  to  the 
knowledge  of  holy  scripture,  was  declared  wherefore  the 


«  changed]  transformed  A.B. 
^  wrathful]  ireful  A.B. 
«  driveth  away]  expelleth  A.B. 
'  darkeneth]  obscureth  A.B. 
6  bringeth  in]  induceth  A.B. 


^  The  second  part]  The  homily  is 
not  divided  in  A. 

'  knowledge  of]  omitted  B.C. 

k  In  the  first  part  you  shall 

hear  what  foUowelh]  omitted  A. 

'  sermon]  homily  B. 


of  the  Knowledge  of  holy  Scripture.  5 

knowledge  of  the  same  is  necessary  and  profitable  to  all 
men,  and  that  by  the  true  knowledge  and  understand- 
ing of  scripture,  the  most  necessary  points  of  our  duty 
towards  God  and  our  neighbours  are  also  known.  Xow 
as  concerning  the  same  matter  you  shall  hear  what  fol- 
loweth.    If  we  profess  Christ,  why  be  we  not  ashamed 
to  be  ignorant  in  his  doctrine?  seeing  that  every  man  is 
ashamed  to  be  ignorant  in  that  learning  which  he  pro- 
fesseth.    That  man  is  ashamed  to  be  called  a  philosopher 
which  readeth  not  the  books  of  philosophy,  and  to  be 
called  a  lawyer,  an  astronomer,  or  a  physician™,  that  is 
ignorant  in  the  books  of  law,  astronomy,  and  physic.  How 
can  any  man  then  say  that  he  professeth  Christ  and  his 
religion,  if  he  will  not  apply  himself  (as  far  forth  as  he  can 
or  may  conveniently)  to  read  and  hear,  and  so  to  know 
the  books  of  Christ's   gospel   and  doctrine  ?     Although  God'S  word 
Other  sciences  be  good,  and  to  be  learned,  yet  no  man  ^^.^^^^^^^ 
can  deny  but  this  is  the  chief,  and  passeth  all  other  in-^'^^^'^  ^' 
comparably.    What  excuse  shall  we  therefore  make,  at 
the  last  day  before  Christ,  that  delight  to  read  or  hear 
men's  fantasies  and  inventions,  more  than  his  most  holy 
Gospel?  and  will  find  no  time  to  do  that  which  chiefly, 
above  all  things,  we  should  do,  and  will  rather  read  other 
things  than  that,  for  the  which  we  ought  rather  to  leave 
reading  of  all  other  things.    Let  us  therefore  apply  our- 
selves, as  far  forth  as  we  can  have  time  and  leisure,  to 
know  God's  word,  by  diligent  hearing  and  reading  there- 
of, as  many  as  profess   God,  and  have  faith  and  trust 
in  him.    But  they  that  have  no  good  affection  to  God's  vaia  excuses 
word  (to  colour  this  their  fault)  allege  commonly  two  dissuading 
vain  and  feigned  excuses.    Some  go  about  to  excuse  them  ledje  of  God-r 
by  their  own  frailness  and  fearfulness,  saying,  that  they  word, 
dare  not  read  holy  scripture,  lest  through  their  ignorance  The  first, 
they  should  fall  into  any  error.    Other  pretend  that  the  xhe  second, 
difficulty  to  understand  it  and  the  hardness  thereof  is  so 
great,  that  it  is  meet   to  be  read  only  of  clerks  and 
learned  men.    As  touching  the  first :  Ignorance  of  God's 
word  is  the  cause  of  all  error,  as  Christ  himself  affij'med 
to  the  Sadducees,  saying,  that  they  erred,  because  Mey  Matt.  22.  [29.] 
ktiew  not  the  scripture.    How  should  they  then  eschew 
error,  that  will  be  still  ignorant?    And  how  should  they 
come  out  of  ignorance,  that  will  not  read  nor  hear  that 
thing  which  should  give  them  knowledge  ?    He  that  nov/ 
hath  most  knowledge,  was  at  the  first  ignorant;  yet  he 


=>  an  astronomer,  or  a  physician]  and  astronomer,  or  a  physician,  B.C. 
and  astronomer  or  physician  D. 


6 


The  Second  Part  of  the  Sermon 


forbare  not  to  read,  for  fear  he  should  fall  into  error ;  but 
he  diligently  read,  lest  he  should  remain  in  ignorance,  and 
through  ignorance  in  error.  And  if  you  will  not  know 
the  truth  of  God  (a  thing  most  necessary  for  you)  lest  you 
fall  into  error ;  by  the  same  reason  you  may  then  lie  still, 
and  never  go,  lest,  if  you  go,  you  fall  into  the  mire" ;  nor 
eat  any  good  meat,  lest  you  take  a  surfeit;  nor  sow  your 
corn,  nor  labour  in  your  occupation,  nor  use  your  mer- 
chandise, for  fear  you  lose  your  seed,  your  labour,  your 
stock,  and  so  by  that  reason  it  should  be  best  for  you  to 
live  idly,  and  never  to  take  in  hand  to  do  any  manner  of 
good  thing,  lest  peradventure  some  evil  thing  may  chance 
thereof  And  if  you  be  afraid  to  fall  into  error  by  read- 
ing of  holy  scripture,  I  shall  shew  you  how  you  may  read 


How  most  it  without  danger  of  error.  Read  it  humbly  with  a  meek 
and  wiihoufJii  ^"^^  lowly"  heart,  to  the  intent  you  may  gloriy  God,  and 
peril  the  holy  uot  yoursclf,  with  the  knowledge  of  it :  and  read  it  not 
scripture  is  to  without  daily  praying  to  God,  that  he  would  direct  your 


reading  to  good  effect ;  and  take  upon  you  to  expound  it 
no  further  than  you  can  plainly  understand  it.  For,  as 
St.  Augustin  saith,  the  knowledge  of  holy  scripture  is  a 
great,  large,  and  a  high  place? ;  but  the  door  is  very  low, 
so  that  the  high  and  arrogant  man  cannot  run  in ;  but  he 
must  stoop  low,  and  humble  himself,  that  shall  enter  into 
it.  Presumption  and  arrogancy  is  the  mother  of  all  error ; 
and  humility  needethi  to  fear  no  error.  For  humility 
will  only  search  to  know  the  truth;  it  will  search,  and 
will  bring  together"^  one  place  with  another,  and  where 
it  cannot  find  out  the  meaning^  it  will  pray,  it  will  ask* 
of  other  that  know,  and  will  not  presumptuously  and 
rashly  define  any  thing  which  it  knoweth  not.  Therefore 
the  humble  man  may  search  any  truth  boldly  in  the 
scripture,  without  any  danger  of  error.  And  if  he  be 
ignorant,  he  ought  the  more  to  read  and  to  search  holy 
scripture,  to  bring  him  out  of  ignorance.  I  say  not  nay, 
but  a  man  may  prosper  with  only  hearing ;  but  he  may 
much  more  prosper  with  both  hearing  and  reading.  This 
have  I  said  as  touching  the  fear  to  read,  through  igno- 


scripiurein  rauce  of  the  person.  And  concerning  the  hardness"  of 
ea^^  aidTn  scripturc ;  he  that  is  so  weak  that  he  is  not  able  to  brook 
some  pLces    stroug  meat,  yet  he  may  suck  the  sweet  and  tender  milk, 


"  into  the  mire]  in  the  mire  A.B.C.  "find  out  the  meaning]  find  the 
o  and  lowly]  and  a  lowly  A.B.C.      sense  A.B. 


p  place]  palace  A.B. 
•J  needeth]  endeth  D. 
'  bring  together]  confer  A.B. 


*  ask]  enquire  A.B. 
"  hardness]  diflSculty  A.B. 


of  the  Knowledge  of  holy  Script  ure. 


7 


and  defer  the  rest  until  he  wax  stronger,  and  come  to  hard  to  be  un- 

more  knowledge.    For  God  receiveth  the  learned  and  un-  '^^''^lood. 

learned,  and  casteth  away  none,  but  is  indifferent  unto  all. 

And  the  scripture  is  full,  as  well  of  low  valleys,  plain 

ways,  and  easy  for  every  man  to  use  and  to  walk  in; 

as  also  of  high  hills  and  mountains,  which  few  men  can 

climb^  unto.    And  whosoever  giveth  his  mind   to  holy  God  leaveth  no 

scriptures  with  diligent  study  and  burninsry  desire,  it  ^an  untaught, 

^1  •  1  .-.1  ^  1,1         P      .111/-  that  hath  good 

camiot  be,  saith  St.  Chrysostom*,  that  he  should  be  left  win  to  know 
without  help^    For  either  God  Almighty  will  send  him  w^^^^^- 
some  godly  doctor  to  teach*'  him,  as  he  did  to  instruct 
Eunuchus,  a  nobleman  of  Ethiope,  and  treasurer  unto 
queen  Candace,  who  having  affection"^  to  read  the  scrip- 
ture, (although  he  understood  it  not,)  yet  for  the  desire 
that  he  had  unto  God's  word,  God  sent  his  apostle  PhiUp 
to  declare  unto  him  the  true  sense  of  the  scripture  that  he 
read ;  or  else,  if  we  lack  a  learned  man  to  instruct  and 
teach  us,  yet  God  himself  from  above  will  give  light  unto 
our  minds,  and  teach  us  those  things  which  are  necessary 
for  us,  and  wherein  we  be  ignorant.     And  in  another  How  the  know- 
place  Chrvsostom  saith,  that  man's  human  and  worldly  ^^'^P^'^'-'^® 

^  .  \     .  ,  ^  T  •'.scripture  may 

Wisdom  or  science  needeth  not  to  the   understanding  of  be  attained 
scripture,  but  the  revelation  of  the  Holy  Ghost,  who  in-"'^^''- 
spireth  the  true  meaning'^  unto  them,  that  with  humility 
and  diligence  do  search  therefore.    He  that  asketh  ^AaZ/Matt.  7.  [7,8  ] 
have,  and  he  that  seeketh  shall  find,  and  he  that  knocketh 
shall  have  the  door  open.    If  we  read  once,  twice,  or  a  good  rule  for 
thrice,  and  understand  not,  let  us  not  cease  so,  but  still  "J^g'],^^.^^^^^^^^^^ 
continue  reading,  praying,  asking  of  other,  and  so  by  ° 
still  knocking,  at  the  last  the  door  shall  be  opened;  as 
St.  Augustin  saith.  Although  many  things  in  the  scrip- 
ture be  spoken  in  obscure  mysteries,  yet  there  is  nothing 
spoken  under  dark  mysteries  in  one  place,  but  the  self- 
same thing  in  other  places  is  spoken  more  familiarly « and 
plainly,  to  the  capacity  both  of  learned  and  unlearned. 
And  those  things  in  the  scriptures  that  be  plain  to  under-  No  man  is  ex- 
stand,  and  necessary  for  salvation,  every  man's  duty  is  to  the  know^ied^e 
learn  them,  to  print  them  in  memory,  and  effectually  to  cf God's  wiii! 
exercise  them.    And  as  for  the  dark^  mysteries,  to  be  con- 
tented to  be  ignorant  in  them,  until  such  time  as  it  shall 
please  God  to  open  those  things  unto  him.    In  the  mean 


«  climb]  ascend  A.B. 

y  burning]  fervent  A.B. 

« Saint  Chrysostom]  Saint  John 
Chrysostom  A.B.C. 

*  left  without  help]  destitute  of 
help  A.B. 


teach]  instruct  A.B. 
c  affection]  a  great  affection  A.B.C. 
^  meaning]  sense  A.B. 
e  more  familiarly]  familiarly  A. 
^  dark]  obscure  A.B. 


8 


The  Second  Part  of  the  Sermon,  ^c. 


Ignorance  to 
contin  ue. 


Tlie  right  read 
ing,  use,  and 
fruitful  study- 


season,  if  he  lack  either  aptness  or  opportunity,  God  will 
not  impute  it  to  his  folly  :  but  yet  it  behoveth  not,  that 
such  as  be  apt  should  set  aside  reading,  because  some 
other  be  unapt  to  read ;  nevertheless,  for  the  hardness^  of 
such  places,  the  reading  of  the  whole  ought  not  to  be  set 
would  hive"'  apart.    And  briefly  to  conclude,  as  St.  Augustin  saith, 
by  the  scripture  all  men  be  amended,  weak  men  be 
strengthened,  and  strong  men  be  comforted.     So  that 
surely  none  be  enemies  .  to  the  reading  of  God's  word, 
but  such  as  either  be  so  ignorant,  that  they  know  not 
how  wholesome  a  thing  it  is ;  or  else  be  so  sick,  that  they 
hate  the  most  comfortable  medicine  that  should  heal  them; 
or  so  ungodly,  that  they  would  wish  the  people  still  to  con- 
tinue in  blindness  and  ignorance  of  God. 
t^'Je  i'roneof^     Thus  wc  havc  briefly  touched  some  part  of  the  com- 
God'l'f chief"    uioditics  of  God's  holy  word,  which  is  one  of  God's  chief 
benefits.        and  principal  benefits,  given  and  declared  to  mankind 
here  in  earth.     Let  us  thank  God  heartily  for  this  his 
great  and  special  gift,  beneficial  favour,  and  fatherly  pro- 
vidence ;  let  us  be  glad  to  receive'*  this  precious  gift  of  our 
heavenly  father;  let  us  hear,  read,  and  know  these  holy 
rules,  injunctions,  and  statutes  of  our  Christian  reHgion, 
ing  in  holy     ^ud  upou  that  wc  have  made  profession  to  God  at  our 
[Ps'sGM.]     baptism ;  let  us  with  fear  and  reverence  lay  up,  in  the 
[Ps.  1.2]      chest  of  our  hearts,  these  necessary  and  fruitful  lessons; 

let  us  night  and  day  muse,  and  have  meditation  and  con- 
templation in  them;  let  us  ruminate,  and,  as  it  were, 
chew  the  cud,  that  we  may  have  the  sweet  juice,  spiritual 
effect,  marrow,  honey,  kernel,  taste,  comfort,  and  conso- 
lation of  them;  let  us  stay,  quiet,  and  certify  our  con- 
sciences, with  the  most  infallible  certainty,  truth,  and 
perpetual  assurance  of  them:  let  us  pray  to  God  (the 
only  author  of  these  heavenly  studies')  that  we  may  speak, 
think,  believe,  live,  and  depart  hence,  according  to  the 
wholesome  doctrine  and  verities  of  them.  And,  by  that 
means,  in  this  world  we  shaU  have  God's  defence*^,  favour, 
and  grace,  with  the  unspeakable  solace  of  peace,  and  quiet- 
ness of  conscience;  and  after  this  miserable  life  we  shall 
enjo3^  the  endless  bliss  and  glory  of  heaven :  which  he  grant 
us  all,  that  died  for  us  all,  Jesus  Christ,  to  whom,  with  the 
Father  and  the  Holy  Ghost',  be  all  honour  and  glory,  both 
now  and  everlastingly.  Amen"™. 

e  hardness]  difRciilty  A.B.  *  and  the  Holy  Ghost]  and  Holy 

receive]  revive  A.B.C.D.  Ghost  A.B. 

'  studies]  meditations  A.B.  Amen]  omitted  D. 
k  defence]  protection  A.B. 


A  S  E  R  M  0  F 


OF  THE 

Misery  of  all  Mankind^  and  of  his  Condemnation  to 
Death  everlastings  hy  his  own  Sin, 


The  HoJy  Ghost,  in  writing  the  holy  scripture,  is  in 
nothing  more  diligent  than  to  pull  down  man's  vain- 
glory and  pride,  which  of  all  vices  is  most  universally 
grafted  in  all  mankind,  even  from  the  first  infection  of  our 
first  father  Adam.  And  therefore  we  read  in  many  places 
of  scripture  many  notable  lessons  against  this  old  rooted 
vice,  to  teach  us  the  most  commendable  virtue  of  humility, 
how  to  know  ourselves,  and  to  remember  what  we  be  of 
ourselves.  In  the  book  of  Genesis,  Almighty  God  giveth  oen.  3.  [i9.] 
us  all  a  title  and  name  in  our  great  grandfather  Adam, 
which  ought  to  warn''  us  all  to  consider  what  we  be,  whereof 
we  be,  from  whence  we  came,  and  whither  we  shall  go, 
saying  thus.  In  the  sweat  of  thy  face  shalt  thou  eat  thy 
hreaiP^  till  thou  be  turned  agairi  into  the  ground:  for  out 
of  it  ivast  thou  taken;  in  as  much  as  thou  art  dust,  into 
dust^  shalt  thou  be  turned  again.  Here  (as  it  were  in  a 
glass)  we  may  learn  to  know  ourselves  to  be  but  ground, 
earth,  and  ashes,  and  that  to  earth  and  ashes  we  shall 
return. 

Also,  the  holy  patriarch  Abraham  did  well  remember 
this  name  and  title,  dust,  earth,  and  ashes,  appointed  and 
assigned  by  God  to  all  mankind:  and  therefore  he  calleth^ 
himself  by  that  name,  when  he  maketh  his  earnest  prayer 
for  Sodom  and  Gomorrhe.     And  we  read  that  Judith,  jud.  4.  [lO  ] 
Esther,  Job,  Jeremy,  with  other  holy  men  and  women  in  j^^^^^-^j^ 
the  Old  Testament,  did  use  sackcloth,  and  to  cast  dust  and  &  16.^15!]^" 
ashes  upon  their  heads,  when  they  bewailed  their  sinfupe|^_s  c^*'  ] 
living.    They  called  and  cried  to  God  for  help  and  mercy,  ^  ^'  "-^^ 
with  such  a  ceremony  of  sackcloth,  dust,  and  ashes,  that 

*  A  sermon]  An  homily  A.B.  <i  into  dust]  and  into  dust  A.B.C. 

warn]  admonish  A.B.  e  he  calieth]  he  called  B. 

« thy  bread]  bread  A. 
2 


10 


The  First  Part  of  the  Sermon 


thereby  they  might  declare  to  the  whole  world  what  an 
humble  and  lowly  estimation  they  had  of  themselves,  and 
how  well  they  remembered  their  name  and  title  aforesaid, 
'  their  vile,  corrupt,  frail  nature,  dust,  earth  and  ashes. 

wisd.  7  [1.]  The  book  of  Wisdom  also,  willing  to  pull  down  our  proud 
I  stomachs,  moveth  us  diligently  to  remember  our  mortal 
'  and  earthly  generation,  which  we  have  all  of  him  that  was 
first  made:  and  that  all  men,  as  well  kings  as  subjects,  come 
into  this  world,  and  go  out  of  the  same,  in  like  sort:  that 
is,  as  of  ourselves,  full  miserable,  as  we  may  daily  see.  And 
Almighty  God  commanded  his  prophet  Esay  to  make  a 
proclamation,  and  cry  to  the  whole  world:  and  Esay  ask- 

ifli.  40. 6,  [7.]  ing.  What  shall  1  cry?  the  Lord  answered.  Cry,  that  all 
flesh  is  grass,  and  that  all  the  glory  thereof^  is  but  as  the 
flower  of  the  field:  lohen  the  grass  is  ivithered,  the  flower 
falleth  away,  luhen  the  wind  of  the  Lord  hloweth  vpon  it. 
The  people  surely  is  grass,  the  ivhich  drieth  up,  and  the 
flower  fadeth  uWay.  And  the  holy  mans  Job,  having  in 
himself  great  experience  of  the  miserable  and  sinful  estate 
of  man,  doth  open  the  same  to  the  world  in  these  words: 

Job  14.  i:i-4.]  Man,  saith  he,  that  is  born  of  a  woman,  living  but  a  short 
time,  is  full  of  manifold  miseries:  he  springeth  up  like  a 
fl.oiver,  and  fadeth  again;  vanisheth^  away  as  it  ivere  a 
shadow,  and  never  continueth  in  one  state,  And  dost  thou 
judge  it  meet,  O  Lord,  to  open  thine  eyes  upon  such  a  one, 
and  to  bring  him  to  judgment  ivith  thee?  Who  can  make 
him  clean,  that  is  conceived  of  an  unclean  seed?  And  all 
men  of  their  evilness,  and  natural  proneness,  be'  so  uni- 

Gen.e.  [6.]  vcrsally  given  to  sin,  that,  as  the  scripture  saith,  God  re- 
pented that  ever  he  made  man.  And  by  sin  his  indignation 
was  so  much  provoked  against  the  world,  that  he  drowned 

Gen.  7.  [17.J-  all  the  world  with  Noe's  flood,  except  Noe  himself,  and  his 
little  household.  It  is  not  without  great  cause,  that  the 
scripture  of  God  doth  so  many  times  call  all  men  here  in 
this  world  by  this  word,  earth:  O  thou  earth,  earth,  earth, 

Jar.  22.  i:29.]  saith  ieTemY,  hear  the  word  of  the  Lord.  This  our  right 
name'^,  caiUng,  and  title,  earth,  earth,  earth,  pronounced 
by  the  prophet,  showeth  what  we  be  indeed,  by  whatsoever 
other  style,  title,  or  dignit)?-,  men  do  call  us.  Thus  he 
plainly  named  us,  who  knoweth  best,  both  what  we  be,  and 
what  we  ought  of  right  to  be  called.    And  thus  he  setteth 

Eom.  3. 1 9-18  ]  US  forth',  spcakiug  by  his  faithful  apostle  St.  Paul:  *dll 


f  glory  thereof]  glory  of  man  there- 
of A.B. 

6  man]  prophet  A.B.C. 

b  vanisheth]  vanishing  A.B.C. 


'  be]  were  A. 

k  calling]  vocation  A.B. 

'  setteth  us  forth]  describelh  us  A. 


of  the  Misery  of  Man, 


11 


men,  Jews  and  Gentiles^  are  under  sin;  there  is  none 
righteous,  no  not  one:  There  is  none  that  understandeth, 
there  is  7ione  that  seeketh  after  God:  they  are  all  gone  ont  ^ 
of  the  loay,  they  are  all  unprofitable;  there  is  none  that 
doth  good,  no  not  one:  Their  throat  is  an  open  sepulchre, 
ivith  their  tongues  they  have  used  craft  and  deceit,  the  poi- 
son of  serpents  is  under  their  lips,  their  mouth  is  full  of 
cursing  and  bitterness,  their  feet  are  swift  to  shed  blood, 
destruction  and  ivretchedness  are  in  their  ways,  and  the 
way  of  peace  have  they  not  known:  there  is  no  fear  of  God 
before  their  eyes.    And  in  another  place  St.  Paul  writethRom.  ii.  [32  ] 
thus,  God  hath  wrapped  all  nations  in  unbelief  that  he 
might  have  mercy  on  all.    The  scripture  shutteth  up™  all  Gai.  3,  [22.] 
under  sin,  that  the  promise  by  the  faith  of  Jesus  Christ 
should  be  given  unto  them  that  believe.    St.  Paul  in  many 
places  painteth  us  out  in  our  colours,  calling  us  the  childre?iEphes.2.  [3  ] 
of  the  wrath  of  God,  when  we  be  born:  saying  also,  that 
we  cannot  think  a  good  thought  of  ourselves,  much  less  can  2  cor.  3.  [5.] 
we  say"  well,  or  do  well  of  ourselves.    And  the  wise  man 
saith  in  the  book  of  Proverbs,  The  just  man  falleth  seven 'Ptov.  24.  [le.] 
times  a  day.    The  most  tried  and  approved  man  Job  feared 
all  his  works.    St.  John  the  Baptist  being  sanctified,  in  his  Luke  1.  [is.] 
mother^s  womb,  and  praised  before  he  was  born,  being 
called^  an  angel,  and  great  before  the  Lord,  filledp  even 
from  his  birth  with  the  Holy  Ghost,  the  preparer  of  the 
way  for  our  saviour  Christ,  and  commended  of  our  saviour 
Christ  to  be  more  than  a  prophet,  and  the  greatest  that  i^Vi^Q7.i'2^fi!^.-[ 
ever  ivas  born  of  a  woman:  yet  he  plainly  granteth,  that 
he  had  need  to  be  washed  of  Christ:  he  worthily  extoUeth 
and  glorifieth  his  lord  and  master  Christ,  and  humbleth  Man.  3.  cii.] 
himself  as  unworthy  to  unbuckle  his  shoes,  and  giveth  all 
honour  and  glory  to  God.    So  doth  St.  Paul  both  oft  and 
evidently  confess  himself,  that  he  was^i  of  himself,  ever 
giving  (as  a  most  faithful  servant)  all  praise  to  his  master 
and  saviour.    So  doth  blessed  St.  John  the  evangelist,  in  the 
name  of  himself,  and  all  other  holy  men,  (be  they  never 
so  just,)  make  this  open  confession:  If  we  say  we  have  no  1  John  1.  [8, 
sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us:  if  we  ^ 
acknowledge"^  our  sins,  God  is  faithful  and  just  to  forgive 
lis^  our  sins,  and  to  cleanse  us  from  all  unrighteousness. 
If  we  say  we  have  not  sinned,  ive  make  him  a  liar,  and  his 
word  is  not  in  us.    Wherefore  the  wise  man,  m  the  book 


=>  shutteth  up]  concludeth  A.B. 

can  we  say]  we  can  say  A- 
°  being-  called]  called  A.B. 
P  filled]  replenished  A.B. 


<!  that  he  was]  what  he  was  A.B.C. 
1  acknowledge]  knowledge  A.B.C. 
» to  forgive  us]  to  forgive  D. 


12 


The  First  Part  of  the  Sermon 


calleth  Ecclesiastes,  maketh  this  true  and  general  confession, 
Eccies.  7.  [20.]  There  is  not  one  just  man  upon  the  earth,  that  doeth  good, 
Ps.  oi.  [3.]  sinneth  not.    And  David*  is  ashamed  of  his  sin,  but 

not  to  confess  his  sin.    How  oft,  how  earnestly,  and  la- 
mentably doth  he  desire  God's  great  mercy  for  his  great 
Ps.  143.  [2.]    offences,  and  that  God  should  not  enter  into  judgment  with 
him?    And  again,  how  well  weigheth  this  holy  man  his 
sins,  when  he  confesseth,  that  they  be  so  many  in  number, 
and  so  hid,  and  hard  to  understand,  that  it  is  in  a  manner'* 
Ps.  19.  [12.]    unpossible  to  know,  utter,  or  number  them?  Wherefore, 
he  having  a  true,  earnest,  and  deep  contemplation  and  con- 
sideration of  his  sins,  and  yet  not  coming  to  the  bottom  of 
them,  he  maketh  supplication  to  God  to  forgive  him  his 
privy,  secret,  hid  sins:  to  the  knowledge  of  which''  hey 
'  cannot  attain  vinto.    He  weigheth  rightly  his  sins  from  the 
original  root  and  spring-head,  perceiving  inclinations,  pro- 
vocations, stirrings,  stingings,  buds,  branches,  dregs,  infec- 
tions, tastes,  feelings,  and  scents  of  them  to  continue  in  him 
Ps.  5i.[5.]     still.    Wherefore  he  ^ddih,  Mark,  and  behold,  I  was  con- 
ceived in  sins:  he  saith  not  sin,  but  in  the  plural  number, 
sins,  forasmuch  as  out  of  one,  as  a  fountain^  springeth  all 
Mark.  10.  [18.]  the  rcst.    Our  saviour''  Christ  saith,  There  is  none  good 
but  God:  and  that  we  can  do  nothing  that  is  good  without 
Luke  18.  [19.]  him,  uor  no  man  can  come  to  the  Father  but  by  him.  He 
John  14.  [6.]    commandeth  us  also^  to  say,  that  we  be  unprofitable  ser- 
vants,  ivhen  we  have  done  all  that  we  can  do.    He  pre- 
Luke  17.  [10.]  ferreth  the  penitent  publican  before  the  proud,  holy,  and 
Luke  18.  [14.]  glorious  Pharisee.    He  calleth  himself  a  physician,  but  not 
Matt.  9.  [12  ]   to  them  that  be  whole,  but  to  them  that  be  sick,  and  have 
need  of  his  salve  for  their  sore.    He  teacheth  us  in  our 
prayers  to  reknowledge  ourselves  sinners,  and  to  ask  right- 
eousness%  and  deliverance  from  all  evils,  at  our  heavenly 
Father's  hand.    He  declareth  that  the  sins  of  our  own 
hearts  do  defile  our  own  selves.    He  teacheth  that  an  evil 
word  or  thought  deserveth  condemnation,  affirming,  that 
Matt.  12.  [36  ]  we  shall  givc  account^  for  every  idle  ivord.    He  saith,  He 
Matt.  15.  [24.]  came  not  to  save,  but  the  sheep  that  were  utterly  lost  and 
cast  away.    Therefore,  few  of  the  proud,  just,  learned,  wise, 
perfect,  and  holy  Pharisees  were  saved  by  him,  because  they 
justified  themselves  by  their  counterfeit  hoUness  before  men. 


»  David]  saint  David  A.B.C. 
"  in  a  manner*]  in  manner  A.B.C. 
*  of  which]  of  the  which  A.B.C. 
y  he]  we  D. 

^  as  a  fountain]  as  fountain  A.B. 

C. 


a  Our  saviour]  And  our  saviour  A. 

B. 

b  also]  all  A.B.C. 
c  righteousness]  forgiveness  A. 
^  give  account]  give  an  account  A. 
B.C. 


of  the  Misery  of  Man, 


13 


Wherefore,  good  people,  let  us  beware  of  such  hypocrisy, 
vain-glory,  and  justifying  of  ourselves^. 


The  Second  Pari^  of  the  Sermon  of  the  Misery  of 

Man. 

Forasmuch  as?  the  true  knowledge  of  ourselves  is 
very  necessary  to  come  to  the  right  knowledge  of  God;  ye 
have  heard  in  the  last  reading,  how  humbly  all  godly  men 
always  have  thought  of  themselves;  and  so  to  think  and 
judge  of  themselves,  are  taught  of  God  their  creator,  by 
his  holy  word.  For  of  ourselves^  we  be  crab-trees,  that  can 
bring  forth  no  apples.  We  be  of  ourselves  of  such  earth, 
as  can  bring  forth  but  weeds,  nettles,  brambles,  briers,  ' 
cockle,  and  darnel.  Our  fruits  be  declared  in  the  fifth  i 
chapter  to  the  Galatians.  W^e  have  neither  faith,  charity,  Gai.  5.  [22.] 
hope,  patience,  chastity,  nor  any  thing  else  that  good  is, 
but  of  God;  and  therefore  these  virtues  be  called  there  the 
fruits  of  the  Holy  Ghost,  and  not  the  fruits  of  man.  Let 
us  therefore  acknowledge  ourselves  before  God  (as  we  be 
indeed)  miserable  and  wretched  sinners.  And  let  us  earn- 
estly repent,  and  humble  ourselves  heartily,  and  ciy  to  God 
for  mercy.  Let  us  all  confess  with  mouth  and  heart,  that 
we  be  full  of  imperfections:  let  us  know  our  own  works,  of 
what  imperfection  they  be,  and  then  we  shall  not  stand 
foolishly  and  arrogantly  in  our  own  conceits,  nor  challenge 
any  part  of  justification  by  our  merits  or  works.  For  truly 
there  be'  imperfections  in  our  best  works:  we  do  not  love 
God  so  much  as  we  are  bound  to  do,  with  all  our  heart, 
mind,  and  power:  we  do  not  fear  God  so  much  as  we 
ought  to  do:  we  do  not  pray  to  God,  but  with  great  and 
many  imperfections:  we  give,  forgive,  believe,  live,  and 
hope  unperfectly:  we  speak,  think,  and  do  unperfectly'^: 
we  fight  against  the  devil,  the  world,  and  the  flesh  unper- 
fectly*: let  us  therefore  not  be  ashamed  to  confess  plainly 
our  state  of  imperfection:  yea,  let  us  not  be  ashamed  to 

•  The  following  sentence  is  added  e  Forasmuch  as — bj'- his  holy  word] 

in  A.B,    Let  us  look  down  upon  our  omitted  A. 

feet,  and  then,  down  peacock's  fea-  ^  For  of  ourselves]  Of  ourselves  A. 

thers,  down  proud  heart,  down  vile  '  there  be]  there  is  A. 

clay,  frail  and  brittle  vessels.  ^  unperfectly]  imperfectlj'  D. 

^  The  second  part]  The  homily  is  •  unperfectly]  imperfectly  D. 
not  divided  in  A. 

2* 


14  The  Second  Part  of  the  Sermon 

confess  imperfection,  even  in  all  our  best  works™.  Let 
Luke  5  [8.]    nonc  of  US  be  ashamed  to  say  with  holy  St.  Peter,  I  am  a 
sinful  man.    Let  us  all  say"  with  the  holy  prophet  David, 
Ps.  106.  [6  ]     We  have  sinned  with  our  fathers;  we  have  done  amiss,  and 
dealt  wickedly.    Let  us  all  make  open  confession  with  the 
Luke  15.  [18.]  prodigal  son  to  our  Father,  and  say  with  him.  We  have 
sinned  against  heaven,  and  before  thee,  O  Father:  we  arQ 
not  ivorthy  to  be  called  thy  sons.    Let  us  all  say  with  holy 
Baruch  2.  [6,   Baruch,  O  Lord  onr  God,  to  us  is  worthily  ascribed  shame 
■^'^  and  confusion,  and  to  thee  righteousness:  loe  have  sinned, 

we  have  done  wickedly,  we  have  behaved  ourselves  ungodly 
in  all  thy  righteousness.  Let  us  all  say  with  the  holy  pro- 
Dan.  9.  [7,5.]  phet  Daniel,  O  Lord,  righteousness  belongeth  to  thee,  unto 
us  belongeth  confusion.  We  have  sinned,  we  have  bcQn 
naughty  ,ive  have  offended,  ive  have  fled  from  thee,  we  have 
gone  back  from  all  thy  precepts  arid  judgments.  .  So  we 
learn  of  all  good  men  in  holy  scriptures",  to  humble  ourselves, 
and  to  exalt,  extol,  praise,  magnify,  and  glorify  God. 

Thus  we  have  heard  how  evil  we  be  of  ourselves,  how  of 
ourselves,  and  by  ourselves,  we  have  no  goodness,  help,  nor 
salvation;  but  contrariwise,  sin,  damnation,  and  death  ever- 
lasting: which  if  we  deeply  weigh  and  consider,  we  shall 
the  better  understand  the  great  mercy  of  God,  and  how  our 
2Cor.  3.  [5  ]    salvation  cometh  only  by  Christ.    For  in  ourselves  (as  of 
ourselves)  we  find  nothing,  whereby  we  may  be  delivered 
from  this  miserable  captivity,  into  the  which  we  were  cast, 
through  the  envy  of  the  devil,  by  breakingP  of  God's  com- 
Ps.  49.  [7.]     mandment  in  our  first  parent  Adam.    We  are  all  become 
Ps.  19.  [12.]    unclean;  but  we  all  are  not  able  to  cleanse  ourselves,  nor 
Ephes.  2.  [3.]  to  make  one  another  of  us  clean.    We  are  by  nature  the 
children  of  God's  wrath:  but  we  are  not  able  to  make  our- 
selves the  children  and  inheritors  of  God's  glory.    We  are 
iPet.  2.  [25  ]  sheep  that  ru7i  astray:  but  we  cannot  of  our  own  power 
come  again  to  the  sheepfold,  so  great  is  our  imperfection 
and  weakness.    In  ourselves  therefore  may  we  nofi  glory, 
which,  of  ourselves,  are  nothing  but  sinful;  neither  may 
we"^  rejoice  in  any  works  that  we  do,  which  all  be  so  un- 
perfect  and  unpure,  that  they  are  not  able  to  stand  before 
the  righteous  judgment-seat^  of  God,  as  the  holy  prophet 
Pfl.  143.  [2]    David  saith,  Enter  not  into  judgment  with  thy  servant,  O 

m  our  best  works]  our  own  best  <i  may  we  not]  may  not  we  A.B.C. 

works  A.B.C.  '  neither  may  we]  neither  we  may 

n  Let  us  all  say]  Let  us  say  D.  A.B.C. 

o  scriptures]  scripture  A.B.  » judgment-seat]  throne  A.B. 
P  breaking]  transgressing  A.B. 


of  the  Misery  of  Man. 


15 


Lord:  for  no  man  that  liveth  shall  be  found  righteous  in 
thy  sight.    To  God  therefore  must  we  flee,  or  else  shall  we 
never  find  peace,  rest  and  quietness  of  conscience  in  our 
hearts.    For  he  is  the  Father  of  mercies,  and  God  of  a//2Cor.  i.  [3.3 
consolation.    He  is  the  Lord,  with  whom  is  plenteous  re-Ps.  130.  [z.j 
demption:  he  is  the  God*,  which  of  his  own  mercy  saveth 
us,  and  setteth  out  his  charity  and  exceeding  love  towards^ 
us,  in  that  of  his  own  involuntary  goodness,  when  we  were 
perished,  he  saved  us,  and  provided  an  everlasting  kingdom 
for  us.    And  all  these  heavenly  treasures  are  given  us,  not 
for  our  own  deserts,  merits,  or  good  deeds,  (which  of  our- 
selves we  have  none,)  but  of  his  mere  mercy  freely.  And 
for  whose  sake?    Truly  for  Jesus  Christ's  sake^,  that  pure 
and  undefiled  lamb  of  God.    He  is  that  dearly  beloved  son, 
for  whose  sake  God  is  fully  pacified,  satisfied,  and  set  at 
one  with  man.    He  is  the  lamb  of  God  ivhich  taketh  away  ^o\in\.  [29.] 
the  sins  of  the  world:  of  whom  only  it  maybe  truly  spoken 
that  he  did  all  things  well,  and  in  his  mouth  ivas  found  no  1  Pet.  2.  [22.3 
craft  nor  subtilty.   None  but  he  alone  may  say.  The  prince  John  14.  [30.] 
of  the  world  came,  and  in  me  he  hatK  nothing.    And  he 
alone  may  also  sayy.  Which  of  you  shall  reprove  me  of  any  John  8.  [46.] 
fault)    He  is  the  high^  and  everlasting  priest,  which  hath 
offered  himself  once  for  all  upon  the  altar  of  the  cross,  and 
ivith  that  one  oblation  hath  made  perfect  for  evermore  them  Heb.  7.  [27.  & 
that  are  sanctified.   He  is  the  alone  Mediator  between  God^'^'  ^^'^ 
and  man,  which  paid  our  ransom  to  God  ivith  his  oz^^ni  John 2.  [i.] 
blood,  and  with  that  hath  he  cleansed  us  all  from  sin.    He  1  Tim  2.  [5,6.] 
is  the  physician  which  healeth  all  our  diseases.    He  is  that 
saviour,  which  saveth  his  people  from  all  their  sins:  to  be  Btatt.  i.  [21.] 
short,  he  is  that  flowing  and  most  plenteous  fountain,  o/[Joh.  1. 16.] 
whose  fulness  all  we  have  received.    For  iii  him  alone  are 
all  the  treasures  of  the  wisdom  and  knowledge  of  God  hid-  CCoi.  2. 3.] 
den.    And  in  him  and  by  him,  have  we  from  God  the 
father  all  good  things,  pertaining  either  to  the  body  or  to 
the  soul.    0  how  much  are  we  bound  to  this  our  heavenly 
father  for  his  great  mercies,  which  he  hath  so  plenteously 
declared  unto  us  in  Christ  Jesu  our  lord  and  saviour! 
What  thanks  worthy  and  sufficient  can  we  give  to  him? 
Let  us  all  with  one  accord  burst  out  with  joyful  voice% 
ever  praising  and  magnifying  this  lord  of  mercy,  for  his 


t  the  God]  that  God  B. 
^  towards]  toward  A. 
»  Jesus  Christ's  sake]  Jesus  Christ 
sake  A. 


y  may  also,  say]  may  say  also  A.B. 
'  the  high]  that  high  A.B.C. 
a  voice]  voices  A.B.C. 


1 6  Second  Part  of  the  Sermon  of  the  Misery  of  Man, 

tender  kindness  shewed  unto  us^  in  his  dearly  beloved  son 
Jesus  Christ  our  lord. 

Hitherto  have  we  heard  what  we  are  of  ourselves;  very 
sinful^  wretched,  and  damnable.  Again,  we  have  heard 
how  that  of  ourselves,  and  by  ourselves,  we  are  not  able 
either  to  think  a  good  thought,  or  work  a  good  deed,  so 
that  we  can  find  in  ourselves  no  hope  of  salvation,  but  ra- 
ther whatsoever  maketh  out  our  destruction.  Again,  we 
have  heard  the  tender  kindness  and  great  mercy  of  God 
the  Father  towards^  us,  and  how  beneficial  he  is  to  us  for 
Christ's  sake,  without  our  merits  or  deserts,  even  of  his  own 
mere  mercy  and  tender  goodness.  Now,  how  these  ex- 
ceeding great  mercies  of  God,  set  abroad  in  Christ  Jesu  for 
us,  be  obtained,  and  how  we  be  delivered  from  the  captivity 
of  sin,  death,  and  hell,  it  shall  more  at  large  (with  God's 
help)  be  declared^  in  the  next  sermon*".  In  the  mean  sea- 
son, yea,  and  at  all  times,  let  us  learn  to  know  ourselves, 
our  frailty  and  weakness,  without  any  crackings  or  boasting 
of  our  own  good  deeds  and  merits.  Let  us  also  knowledge 
the  exceeding  mercy  of  God  towards^  us,  and  confess,  that 
as  of  ourselves,  cometh  all  evil  and  damnation:  so  likewise 
of  him  cometh  all  goodness  and  salvation,  as  God  himself 
saith  by  the  prophet  Osee,  O  Israel,  thy  destruction  cometh 
of  thyself:  hut  in  me  only  is  thy  help  and  comfort.  If  we 
thus  humbly  submit  ourselves  in  the  sight  of  God,  we  may 
be  sure  that  in  the  time  of  his  visitation  he  will  lift  us  up 
unto  the  kingdom  of  his  dearly  beloved  son  Christ  Jesu  our 
lord;  to  whom,  with  the  Father,  and  the  Holy  Ghost,  be  all 
honour  and  glory  for  ever.  Amen. 


unto  us]  to  us  A.B.C. 
«  very  sinful]  verily  sinful  A.B.C. 
^  towards]  toward  A. 
*  be  declared]  be  declared  to  you  A. 


f  sermon]  homily  A.B. 

g  cracking]  ostentation  A.B. 

b  towards]  toward  A. 


A  S  E  R  M  0  Ts^ 

OF  THE 

Salvation  of  Mankind,  by  only  Christ  our  Saviour, 
from  Sin  and  Death  everlasting. 


Be  CAUSE  all  men  be  sinners  and  offenders  against  God, 
and  breakers  of  his  law  and  commandments,  therefore  can 
no  man  by  his  own  acts,  works,  and  deeds  (seem  they  never 
so  good)  be  justified,  and  made  righteous  before  God:  but 
every  man  of  necessity  is  constrained  to  seek  for  another 
righteousness  or  justification,  to  be  received  at  God's  own 
hands,  that  is  to  say,  the  forgiveness^  of  his  sins  and  tres- 
passes, in  such  things  as  he  hath  offended.  And  this  jus- 
tification or  righteousness,  which  we  so  receive  of  God's 
mercy*^  and  Christ's  merits,  embraced  by  faith,  is  taken, 
accepted,  and  allowed  of  God,  for  our  perfect  and  full  jus- 
tification. For  the  more  full  understanding  hereof,  it  is  our 
parts  and  duties^  ever  to  remember  the  great  mercy  of 
God,  how  that  (all  the  world  being  wrapped  in  sin  by 
breaking  of  the  law)  God  sent  his  only  son  our  saviour 
Christ,  into  this  world,  to  fulfil  the  law  for  us,  and,  by 
shedding  of  his  most  precious  blood,  to  make  a  sacrifice  and 
satisfaction,  or  (as  it  may  be  called)  amends  to  his  Father 
for  our  sins,  to  assuage  his  wrath  and  indignation  conceived 
against  us  for  the  same. 

Insomuch  that  infants,  being  baptized  and  dying  in  their  The  eflicacy  of 
infancy,  are  by  this  sacrifice  washed  from  their  sins,  brought  Christ's  passion 
to  God's  favour,  and  made  his  children,  and  inheritors  of     °  ^ 
his  kingdom  of  heaven.    And  they,  which  in  act  or  deed^ 
do  sin  after  their  baptism,  when  they  turn*"  again  to  God 
mifeignedly,  they  are  likewise  washed  by  this  sacrifice  from 

^  duties]  duty  A.B.C. 
*  in  act  or  deed]  actually  A.B. 
f  turn]  convert  and  turn  A.B. 


»  A  sermon]  An  homily  A.B. 
the  forgiveness]  the  remission, 
pardon,  and  forgiveness  A.B. 

^  of  God's  mercy]  by  God's  mercy 
A.B. 


18 


The  First  Part  of  the  Sermon 


their  sins,  in  such  sort,  that  there  remaineth  not  any  spot 
of  sin,  that  shall  be  imputed  to  their  damnation.  This  is 
that  justification  or  righteousness  which  St.  Paul  speaketh 

Gal.  2.  [16.]  of,  when  he  saith,  No  man  is  justified  by  the  ivorks  of  the 
laiL\  but  freely  by  faith  in  Jesus  Christ.  And  again  he 
saith,  JVe  believe  in  Jesu  Christ  thatiue  be  justified  freely 
by  the  faith  of  Christ,  and  not  by  the  xoorks  of  the  law.,  be- 
cause that  no  man  shall  be  justified  by  the  ivorks  of  thelato. 
And  although  this  justification  be  free  unto  us,  yet  it  cometh 
not  so  freely  unto  us*^,  that  there  is  no  ransom  paid  there- 

Objeciion.  fore  a  tall.  But  here  may  man's  reason  be  astonied,  reason- 
ing after  this  fashion:  if  a  ransom  be  paid  for  our  redemp- 
tion, then  is  it  not'  given  us  freely.  For  a  prisoner  that 
paid^  his  ransom  is  not  let  go  freely;  for  if  he  go  freely, 
then  he  goeth  without  ransom:  for  what  is  it  else  to  go 
freely,  than  to  he  set  at  liberty  without  paying'  of  ransom? 

Answer.  This  rcasou  is  satisfied  by  the  great  wisdom  of  God  in  this 
mystery  of  our  redemption,  who  hath  so  tempered  his  jus- 
tice and  mercy  together,  that  he  would  neither  by  his  justice 
condemn  us  unto  the  everlasting™  captivity  of  the  devil, 
and  his  prison  of  hell,  remediless  for  ever  without  mercy, 
nor  by  his  mercy"  deliver  us  clearly,  without  justice,  or 
payment  of  a  just  ransom:  but  with  his  endless  mercy  he 
joined  his  most  upright  and  equal  justice.  His  great  mercy 
he  shewed  unto  us  in  delivering  us  from  our  former  cap- 
tivity, without  requiring  of  any  ransom  to  be  paid,  or 
amends  to  be  made  upon  our  parts,  which  thing  by  us  had 
been  impossible  to  be  done.  And  whereas  it  lay  not  in  us 
that  to  do,  he  provided  a  ransom  for  us,  that  was,  the  most 
precious  body  and  blood  of  his  own  most  dear  and  best  be- 
loved son  Jesu  Christ,  who,  besides  this  ransom",  fulfilled 
the  law  for  us  perfectly.  And  so  the  justice  of  God  and  his 
mercy  did  embrace  together,  and  fulfilled  the  mystery  of 
our  redemption.  And  of  this  justice  and  mercy  of  God, 
knit  together,  speaketh  St.  Paul  in  the  third  chapter  to  the 

Rom.  3.  [2a-    Romans,  Jill  have  offended,  and  have  need  of  the  glory  of 
God;  but  are  justified'^'  freely  by  his  grace,  by  redemption'^ 
which  is  in  Jesu  Christ,  luhom  God  hath  set  forth^  to  us 
for  a  reconciler  and  peace-maker,  through  faith  in  his 
bloody  to  show  his  righteousness.   And  in  the  tenth  chapter, 


6  Jesu  Christ]  Christ  Jesu  A. 
^  unto  us]  to  us  A. 
'  is  it  not]  it  is  not  A. 
k  paid]  payeth  A.B.C. 
'  paying]  payment  A.B.C. 
"»  everlasting]  perpetual  A.B. 


n  his  mercy]  this  mercy  B. 
o  this  ransom]  his  ransom  A.B. 
p  but  are  justified]  justified  A.B. 
<i  by  redemption]  by  the  redemp- 
tion B. 

'  set  forth]  sent  forth  D. 


of  Salvation. 


19 


Christ  is  the  end  of  the  law,  unto  righteousness,  to  every  Rom.  lo.  [4.] 

man  that  believeth.    And  in  the  eighth  chapter,  That  which  Kom.  3.  [3, 4  ] 

was  impossible  by  the  lata,  inasmuch  as  it  was  weak  by  the 

flesh,  God  sending  his  own  son  in  the  similitude  of  sinful 

flesh,  by  sin  damned  sin  in  the  flesh,  that  the  righteousness 

of  the  law  might  be  fulfilled  in  us,  which  walk  not  after 

the  flesh,  but  after  the  Spirit.    In  these  foresaid  places,  the  Three  ihing/i 

apostle  toucheth  specially  three  things,  which  must  ffo  to-  ^ 

^  -,  .  .     ^  .  y  T  .     1  •  ^  gether  in  our 

gether^  in  our  justmcation.  upon  God's  part,  his  great ju^uficaiion, 
mercy  and  grace;  upon  Christ's  part,  justice,  that  is,  the 
satisfaction  of  God's  justice,  or  the  price  of  our  redemption, 
by  the  offering  of  his  body,  and  shedding  of  his  blood,  with 
fulfilling  of  the  law  perfectly  and  throughly:  and  upon  our 
part,  true  and  lively  faith  in  the  merits  of  Jesus  Christ^, 
which  yet  is  not  ours,  but  by  God's  working  in  us:  so  that 
in  our  justification,  is  not  only  God's  mercy  and  grace,  but 
also  his  justice,  which  the  apostle  calleth  the  justice  of  God, 
and  it  consisteth  in  paying  our  ransom,  and  fulfilling  of  the 
law:  and  so  the  grace  of  God  doth  not  shut  out"  the  jus- 
tice of  God  in  our  justification,  but  only  shutteth  out^  the 
justice  of  man,  that  is  to  say,  the  justice  of  our  works,  as 
to  be  merits  of  deserving  our  justification.  And  therefore 
St.  Paul  declareth  here  nothing  upon  the  behalf  of  man  con- 
cerning his  justification,  but  only  a  true  and  Uvely  faith,  [Eph.  2.  s.j 
which  nevertheless  is  the  gift  of  God,  and  not  man's  only 
work,  without  God.  And  yet  that  faith  doth  not  shut  outJ"  How  a  is  to  b« 
repentance,  hope,  love,  dread,  and  the  fear  of  God,  to  be  ""auauh  ^us 
joined  with  faith  in  every  man  that  is  justified;  but  it  shut-  lifielh  wiihout 
teth  them  out*  from  the  ofiice  of  justify ing^  So  that,  al- ^^'^'"^ 
though  they  be  all  present  together  in  him  that  is  justified, 
yet  they  justify  not  altogether.  Nor  the  faith*  also  doth 
not  shut  out^  the  justice  of  our  good  works,  necessarily  to 
be  done  afterwards^  of  duty  towards  God;  (for  we  are 
most  bounden  to  serve  God,  in  doing  good  deeds,  com- 
manded by  him  in  his  holy  scripture,  all  the  days  of  our 
fife;)  but  it  excludeth  them,  so  that  we  may  not  do  them 
to  this  intent,  to  be  made  good  by  domg  of  them.  For  all 
the  good  works  that  we  can  do  be  unperfect,  and  therefore 
not  able  to  deserve  our  justification:  but  om*  justification 


'  go  together]  concur  and  go  to- 
gether A.B. 
»  Jesus  Christ]  Jesu  Christ  A.B.C. 
"  shut  out]  exclude  A.B. 
»  shutteth  out]  excludeth  A.B. 
y  shut  out]  exclude  A.B. 


*  shutteth  them  out]  excludeth 
them  A.B. 

»  of  justifying]  or  justifying  D. 
Nor  the  faith]  Nor '  that  faith 
A.B.C. 

shut  out]  exclude  A.B.C. 
<*  afterwards]  afterward  A.B.C. 


20 


The  First  Part  of  the  Sermon 


doth  come  freely  by  the  mere  mercy  of  God,  and  of  so  great 
and  free  mercy,  that,  whereas  all  the  world  was  not  able  of 
theirselves  to  pay  any  part  towards  their  ransom,  it  pleased 
our  heavenly  Father  of  his  infinite  mercy,  without  any  our 
desert  or  deserving,  to  prepare  for  us  the  most  precious 
jewels  of  Christ's  body  and  blood,  whereby  our  ransom 
might  be  fully  paid,  the  law  fulfilled,  and  his  justice  fully 
satisfied.  So  that  Christ  is  now  the  righteousness  of  all 
them  that  truly  do  believe  in  him.  He  for  them  paid  their 
ransom  by  his  death.  He  for  them  fulfilled  the  law  in  his 
life.  So  that  now  in  him,  and  by  him,  every  true  Christian 
man  may  be  called  a  fulfiUer  of  the  law;  forasmuch  as  that 
which  their  infirmity  lacked^  Christ's  justice  hath  supplied. 


The  Second  Part^  of  the  Sermon  of  Salvation, 

Ye  have  heards,  of  whom  all  men  ought  to  seek  their 
justification  and  righteousness,  and  how  also  this  righteous- 
ness Cometh  unto  men  by  Christ's  death  and  merits:  ye 
heard  also,  how  that  three  things  are  required  to  the  ob- 
taining of  our  righteousness,  that  is,  God's  mercy,  Christ's 
justice,  and  a  true  and  lively  faith,  out  of  the  which  faith 
springeth  good  works.  Also  before^  was  declared  at  large, 
that  no  man  can  be  justified  by  his  own  good  works,  that 
no  man'  fulfilleth  the  law,  according  to  the  full  request  of 
the  law. 

And  St.  Paul  in  his  Epistle  to  the  Galatians  proveth  the 
Gal.  3.  [21.]    same,  saying  thus;  Jf  there  had  been  any  lav)  given,  which 
could  have  justified,  verily  righteousness  should  have  been 
[Gal,  2.21.]    by  the  law.    And  again  he  saith.  If  righteousness  be  by  the 
[Gal.  5. 4.]     laiv,  then  Christ  died  in  vain.    And  again  he  saith.  You 
that  are  justified  by  the  law^  are  fallen  away  from  grace, 
Ephes.2,i:8,9.]  And  furthermore,  he  writeth  to  the  Ephesians  on  this  wise, 
By  grace  are  ye  saved  through  faith,  and  that  not  of  your- 
selves, for  it  is  the  gift  of  God,  and  not  of  ivorks,  lest  any 
man  should  glory ,    And,  to  be  short,  the  sum  of  all  Paul's 
[Rom.  11.6.]  disputation  is  this;  that  if  justice  come  of  works,  then  it 
cometh  not  of  grace;  and  if  it  come  of  grace,  then  it  cometh 
not  of  works.    And  to  this  end  tendeth  all  the  prophets,  as 


'  lacked]  lacketh  A.B.C.  •>  Also  before]  Before  A. 

'  The  second  part]  The  homily  is  '  that  no  man]  because  that  no 

not  divided  in  A.  man  A.B. 

8  Ye  have  heard  good  works]  ^  by  the  law]  in  the  law  A. 

omitted  in  A. 


of  Salvation. 


21 


St.  Peter  saith  in  the  tenth  of  the  Acts;  Of  Christ  all  /Ae  Acts  lo.  [43.] 
prophets,  saith  St.  Peter,  do  ivitness,  that  through  his  name, 
all  they  that  believe  in  him  shall  receive  the  remission  of 
siyis.    And  after  this  wise  to  be  justified  only  by  this  true  Failh  only  jua- 
and  Uvely  faith  in  Christ,  speaketh  all  the  old  and  ^^^^^^^^^  ^j^^.^^^^;^^^ 
authors,  both  Greeks  and  Latins;  of  whom  I  will  specially  doctors^  ^  ° 
rehearse  three,  Hilary,  Basil,  and  Ambrose.    St.  Hilary 
saith  these  words  plainly  in  the  ninth  canon  upon  Matthew; 
Faith  only  justifieth.  And  St.  Basil,  a  Greek  author,  writeth 
thus;  ^This  is  a  perfect  and  ichole^^  rejoicing  in  God,  ivhen 
a  man  advanceth^  not  himself  for  his  own  righteousness, 
hut  knowledgeth  himself  to  lack  true  justice  and  righteous- 
ness, and  to  be  justified  by  the  only  faith  in  Christ.  Jind 
Paul,  saith  he,  doth  glory  in  the  conternpt  of  his  own  right- vh\up.  3.  [9.] 
eousness,  and  that  he  looketh  for  the  righteousness  of  God 
by  faith. 

These  be  the  very  words  of  St.  Basil;  and  St.  Ambrose, 
a  Latin  author,  saith  these  words;  This  is  the  ordinance 
of  God,  that  they  which  believe"^  in  Christ  should  be  saved 
without  works,  by  faith  only ,  freely  receiving  remission  of 
their  sins^.  Consider  diligently  these  words,  without  works, 
by  faith  only,  freely  we  receive  remission  of  our  sins.  What 
can  be  spoken  more  plainly,  than  to  say,  that  freely  with- 
out works,  by  faith  only,  we  obtain  remission  of  our  sins? 
These  and  other  like  sentences,  that  we  be  justified  by  faith 
only,  freely,  and  without  works,  we  do  read  ofttimes  .in  the 
most  and  best  ancient  writers:  as,  beside  Hilary,  Basil,  and 
St.  Ambrose,  before  rehearsed,  we  read  the  same  in  Origen, 
St.  Clirysostom,  St.  Cyprian,  St.  Augustin,  Prosper,  (Ecu- 
menius,  Photius*J,  Bernardus,  Anselm,  and  many  other  au- 
thors, Greek  and  Latin.  Nevertheless,  this  sentence,  that 
we  be  justified  by  faith  only,  is  not  so  meant  of  them,  that 
the  said  justifying  faith  is  alone  in  man,  without  true  re- 
pentance, hope,  charity,  dread,  and  the  fear""  of  God  at 
any  time  and  seasons.  Nor  when  they  say  that  we  be  Faiih  aione, 
iustified  freely,  they  mean  not  that  we  should  or  nii^ht     ''^ ^® 

'~'  uncicrstood. 

afterward  be  idle,  and  that  nothing  should  be  required  on 


1  The  following  sentence  is  added  in 
A.  This  is  a  perfect  and  an  whole 
glor}'ing  in  God,  when  a  man  doth 
not  boast  himself  for  his  own  j  ustice, 
but  knoweth  himself  certainly  to  be 
unworthy  of  true  justice,  but  to  be 
justified  by  only  faith  in  Christ. 

^  and  whole]  and  a  whole  A.B.C. 


n  advanceth]  avaunteth  A.avaunc- 
eth  B.C. 

o  they  which  believe]  he  which  be- 
lieveth  A.B.  he  w-hich  believe  C. 
p  their  sins]  his  sins  A.B.C. 
q  Photius]  Phocius  B.C.  ProciusD. 
«■  and  the.  fear]  and  fear  A. 
»  and  season]  or  season  A. 


22 


The  Second  Part  of  the  Sermon 


our  parts  afterward:  neither  they  mean  not  so  to  be  justi- 
fied without  good  works^,  that  we  should  do  no  good  works 
at  all,  like  as  shall  be  more  expressed  at  large  hereafter. 
But  this  saying",  that  we  be  justified  by  faith  only,  freely, 
and  without  works,  is  spoken  for  to  take  away  clearly,  all 
merit  of  our  works,  as  being  unable''  to  deserve  our  justifi- 
cation at  God's  hands,  and  thereby  most  plainly  to  express 
the  weakness  of  man,  and  the  goodness  of  God;  the  great 
infirmity  of  ourselves,  and  the  might  and  the  power  of  God; 
the  imperfectness  of  our  own  works,  and  the  most  abundant 
grace  of  our  saviour  Christ;  and  thereforey  wholly  to 
ascribe^'  the  merit  and  deserving  of  our  justification  unto 
Christ  only,  and  his  most  precious  blood-shedding.  This 
faith  the  holy  scripture  teacheth  us^;  this  is  the  strong 
rock  and  foundation  of  Christian  religion;  this  doctrine  all 
The  profit  of   old  and  ancient  authors  of  Christ's  church  do  approve;  this 
fiuh  onTy''^    doctrine  advanceth  and  setteth  forth  the  true  glory  of 
justifieth.       Christ,  and  beateth  down^  the  vain  glory  of  man;  this 
whosoever  denieth,  is  not  to  be  accounted^  for  a  Christian 
man,  nor  for  a  setter-forth  of  Christ's  glory;  but  for  an  ad- 
versary to  Christ'i  and  his  gospel,  and  for  a  setter-forth  of 
v/hat  they  be  mcu's  vaiu-glory.    And  although  this  doctrine  be  never  so 
thedlTrineof  most  truc  indeed,)  that  we  be  justified  freely, 

faith  only       without  all  merit  of  our  own  good  works,  (as  St.  Paul  doth 
justifieth.       express  it,)  and  freely,  by  this  lively  and  perfect  faith  in 
Christ  only,  (as  the  ancient  authors  used  to  speak  it,)  yet 
this  true  doctrine  must  be  also  truly  understood*^,  and 
most  plainly  declared,  lest  carnal  men  should  take  unjustly 
occasion  thereby  to  live  carnally,  after  the  appetite  and  will 
A  declaration  of  the  world,  the  flcsh,  and  the  devil.    And  because  no  man 
of  this  doctrine  j^  ^]^  err  bv  mistaking  of  this  doctrine^,  I  shall  plainly  and 

of  faith  without  J  t  i         ^  j 

works  juflti.  shortly  SO  declare  the  right  understanding  of  the  same,  that  no 
man  shall  justly  think  that  he  may  thereby  take  any  occa- 
sion of  carnal  liberty,  to  follow  the  desires  of  the  flesh,  or 
that  thereby  any  kind  of  sin  shall  be  committed,  or  any  un- 
godly living  the  more  used. 

First,  you  shall  understand,  that  in  our  justification  by 
Christ  it  is  not  all  one  thing,  the  ofiice  of  God  unto  man. 


t  good  works]  our  good  works  A. 
B.C. 

"  saying]  proposition  A.B. 
»  unable]  insufficient  A.B. 
y  therefore]  thereby  A. 
z  to  ascribe]  for  to  ascribe  A. 
»  teacheth  us]  teacheth  A.B. 


b  beateth  down]  suppresseth  A.B. 

«5  to  be  accounted]  to  be  reputed 
A.B.  to  be  counted  C.  be  accounted 
D. 

d  to  Christ]  of  Christ  A. 

e  understood]  understand  A.B.C, 

t  doctrine]  true  doctrine  A. 


of  Salvation. 


23 


and  the  office  of  man  unto  God.  Justification  is  not  the 
office  of  man,  but  of  God;  fore  man  cannot  make  himself 
righteous**  by  his  own  works,  neither  in  part,  nor  in  the 
whole;  for  that  were  the  greatest  arrogancy  and  presump- 
tion of  man  that  Antichrist  could  set  up^  against  God,  to 
affijm  that  a  man  might  by  his  own  works  take  away  and 
piuge  his  own  sins,  and  so  justify  himself.  But  justifica- Justification 
tion  is  the  office  of  God  only,  and  is  not  a  thing  which  we  oqi^I"^  " 
render  unto  him,  but  which  we  receive  of  him;  not  which 
we  give  to  him,  but  which  we  take  of  him,  by  his  free 
mercy,  and  by  the  only  merits  of  his  most  dearly  beloved 
son,  our  only  redeemer,  saviour,  and  justifier,  Jesus  Christ: 
so  that  the  true  understanding  of  this  doctrine,  we  be  justi- 
fied freely  by  faith  without  works,  or  that  we  be  justified 
by  faith  in  Christ  only,  is  not,  that  this  our  own  act  to  be- 
Ueve  in  Christ,  or  this  our  faith  in  Christ,  which  is  within 
us,  doth  justify  us,  and  deserve'^  our  justification  unto  us; 
(for  that  were  to  count  ourselves  to  be  justified  by  some  act 
or  virtue  that  is  within  ourselves;)  but  the  true  under- 
standing and  meaning  thereof  is,  that  although  we  hear 
God's  word,  and  believe  it;  although  we  have  faith,  hope, 
charity,  repentance,  dread,  and  fear  of  God  within  us,  and 
do  never  so  many  works^  thereunto;  yet  we  must  renounce 
the  merit  of  all  our  said  virtues,  of  faith,  hope,  charity,  and 
all  other  virtues™  and  good  deeds,  which  we  either  have 
done,  shall  do,  or  can  do,  as  things  that  be  far  too  weak 
and  insufficient,  and  unperfect,  to  deserve  remission  of  our 
sins,  and  our  justification;  and  therefore  we  must  trust  only 
in  God's  mercy,  and  that  sacrifice^  which  our  high  priest 
and  saviour  Christ  Jesus,  the  son  of  God,  once  offered  for 
us  upon  the  cross,  to  obtain  thereby  God's  grace  and 
remission,  as  well  of  om'  original  sin  in  baptism,  as  of  all 
actual  sin  committed  by  us  after  our  baptism,  if  we  truly 
repent,  and  turn"  unfeignedly  to  him  again.  So  that,  as 
St.  John  Baptist,  although  he  were  never  so  virtuous  and 
godly  a  man,  yet  in  this  matter  of  forgiving  of  sin,  he  did 
put  the  people  from  him,  and  appointed  them  unto  Christ, 
saying  thus  unto  them.  Behold,  yonder  is  the  lamb  of  God,  Johni.  l2P.] 
which  taketh  aivay  the  sins  of  the  world;  even  so,  as  great 


g  for]  or  D. 

^  make  himself  righteous]  justify 
himself  A. B.  making  himself  righte- 
ous C. 

'  set  up]  erect  A.B. 

k  deserve]  merit  A.B. 


1  works]  good  works  A.B.C. 

™  all  other  virtues]  all  our  other 
virtues  A.B.C. 

n  that  sacrifice]  in  that  sacrifice 
A.B. 

"  turn]  convert  A.B. 


24 


The  Second  Part  of  the  Sermon 


and  as  godly  a  virtue  as  the  lively  faith  is,  yet  it  putteth  us 
from  itself,  and  remitteth  or  appointeth  us  unto  Christ,  for 
to  have  only  by  him  remission  of  our  sins,  or  justification. 
So  that  our  faith  in  Christ  (as  it  were)  saith  unto  us  thus: 
It  is  not  I  that  take  away  your  sins,  but  it  is  Christ  only; 
and  to  him  only  I  send  you  for  that  purpose,  forsaking? 
therein  all  your  good  virtues,  words,  thoughts,  and  works, 
and  only  putting  your  trust  in  Christ. 


The  Third  Pari"^  of  the  Sermon  of  Salvation, 

It  hath  been^*  manifestly  declared  unto  you,  that  no  man 
can  fulfil  the  law  of  God;  and  therefore  by  the  law  all  men 
are  condemned:  whereupon  it  followeth^  necessarily,  that 
some  other  thing  should  be  required  for  our  salvation  than 
the  law;  and  that  is,  a  true  and  a  lively  faith  in  Christ; 
bringing  forth  good  works,  and  a  life  according  to  God's 
commandments.  And  also  you  heard  the  ancient  authors' 
minds*  of  this  saying".  Faith  in  Christ  only  justifieth  man, 
so  plainly  declared,  that  you  see'',  that  the  very  true  mean- 
ingy  of  this  proposition  or  saying^  We  be  justified  by  faith 
in  Christ  only  (according  to  the  meaning  of  the  old  ancient 
authors)  is  this:  We  put  our  faith  in  Christ,  that  we  be 
justified  by  him  only,  that  we  be  justified  by  God's  free 
mercy,  and  the  merits  of  our  saviour  Christ  only,  and  by 
no  virtue  or  good  works^  of  our  own  that  is  in  us,  or  that 
we  can  be  able  to  have,  or  to  do,  for  to  deserve  the  same; 
Christ  himself  only  being  the  cause  meritorious  thereof. 

Here  you  perceive  many  words  to  be  used  to  avoid  con- 
tention in  words  with  them  that  delight^  to  brawl  about 
words,  and  also  to  shew  the  true  meaning  to  avoid  evil 
taking^  and  misunderstanding;  and  yet  peradventure  all 
will  not  serve  with  them  that  be  contentious;  but  con- 
tenders will  ever  forge  matters'*  of  contention,  even  when 


p  forsaking]  renouncing  A.B. 

q  The  third  part]  The  homily  is  not 
divided  in  A. 

r  It  hath  been — so  plainly  declared] 
omitted  A. 

»  followeth]  followed  B.C. 

'  minds]  mind  B. 

«  saying]  proposition  B. 

^  that  you  see]  Thus  you  do  see  A. 


that  you  see  the  very  true  sense,  &c. 
Thus  you  do  see  B. 

y  meaning]  sense  A.B. 

^  or  saying]  omitted  A,B. 

»  good  works]  good  work  A.B.C. 

b  delight]  delighteth  A. 
taking]  talking  B. 

^  matters]  matter  A.B.C. 


of  Salvation. 


25 


they  have  none  occasion  thereto.  Notwithstanding,  such 
be  the  less  to  be  passed  upon,  so  that  the  rest  may  profit, 
which  will  be  more^  desirous  to  know  the  truth,  than 
(when  it  is  plain  enough)  to  contend  about  it,  and  with 
contentious^  and  captious  cavillation?^,  to  obscure  and 
darken  it.  Truth  it  is,  that  our  own  works  do  not''  justify 
us,  to  speak  properly  of  our  justification;  that  is  to  say, 
our  works  do  not  merit  or  deserve  remission  of  our  sins, 
and  make  us,  of  unjust,  just  before  God:  but  God  of  his 
own  mercy',  through  the  only  merits  and  deservings'^  of 
his  son  Jesus  Christ,  doth  justify  us.  Nevertheless,  be- 
cause faith  doth  directly  send  us  to  Christ  for  remission  of 
our  sins,  and  that,  by  faith  given  us  of  God,  we  embrace 
the  promise  of  God's  mercy,  and  of  the  remission  of  our 
sins,  (which  thing  none  other  of  our  virtues  or  works  pro- 
perly doth,)  therefore  scripture'  useth  to  say,  that  faith 
without  works  doth  justify.  And  forasmuch  that  it  is  all  one 
sentence  in  eff'ect,  to  say,  faith  without  works,  and  only 
faith,  doth  justify  us;  therefore  the  old  ancient  fathers  of 
the  church  from  time  to  time  have  uttered  oiu:  justification 
with  this  speech;  Only  faith  justifieth  us;  meaning  none 
other  thing  than  St.  Paul  meant,  when  he  said,  Faith  with- iGaii.  2.  ur\ 
out  ivorks  justifieth  us.  And  because  all  this  is  brought 
to  pass  through  the  only  merits  and  deservings  of  our  sa- 
viour Christ,  and  not  through  our  merits,  or  through  the 
merit  of  any  virtue  that  we  have  within  us,  or  of  any  work 
that  cometh  from  us;  therefore,  in  that  respect  of  merit 
and  deserving,  we  forsake"',  as  it  were,  altogether  again, 
faith,  works,  and  all  other  virtues.  For  our  own  imper- 
fection is  so  great,  through  the  corruption  of  original  sin, 
that  all  is  unperfect"  that  is  within  us,  faith,  charity,  hope, 
dread,  thoughts,  words,  and  works,  and  therefore  not  apt  to 
merit  and  deserve"  any  part  of  our  justification  for  us.  And 
this  form  of  speaking  use  weP,  in  the  humblmg  of  ourselves 
to  God,  and  to  give  all  the  glor\^  to  our  saviour  Christ,  which 
is  best  worthy  to  have  it. 

Here  you  have  heard  the  office  of  God  in  our  justifica- 
tion, and  how  we  receive  it  of  him  freely,  by  his  mercy, 
without  our  deserts,  through  true  and  lively  faith.  Now 
you  shall  hear  the  office  and  duty  of  a  Christian  man 
unto  God,  what  we  ought  on  our  part  to  render  mito  God 


•  more]  the  most  D. 

^  contentious]  contentions  A. 

e  cavillation]  cavillations  A.B.C. 

^  do  not]  doth  not  A. 

^  own  mercy]  mere  mercy  A.B.C. 

^  and  deservings]  or  deserving  A. 


'  scripture]  the  scripture  A. 
^  forsake]  renounce  A.B. 
■2  unperfect]  imperfect  A.B.C. 
°  deserve]  discern  D. 
p  use  wej  we  use  A. 


26 


The  Third  Part  of  the  Sermon 


They  that      again  for  his  great  mercy  and  goodness.    Our  office  is, 
oniy%3Ufieth,        to  pass  the  time  of  this  present  hfe  unfruitfully  and 
do  not  teach    idly,  after  that  we  are  baptized  or  justified,  not  caring 
oM^alwe"'^'  how  fcw  good  works  wc  do,  to  the  glory  of  God,  and 
should  do  no    profit  of  our  neighbours'!:  much  less  is  \V  our  office,  after 
good  works,     that  we  be  once  made  Christ's  members,  to  live  contrary 
to  the  same;  making  ourselves  members  of   the  devil, 
walking  after  his  enticements,  and  after  the  suggestions 
of  the  world  and  the  flesh,  whereby  we  know  that  we  do 
serve  the  world  and  the  devil,  and  not  God.    For  that 
faith  which   bringeth  forth  (without   repentance)  either 
evil  works,  or  no  good  works,  is  not  a  right,  pure,  and 
lively  faith;  but  a  dead,  devilish,  counterfeit,  and  feigned 
[icor.  13. 2.]  faith,  as  St.  Paul  and  St.  James  call  it.^    r.or  even  ih^ 
yK^If^!^  -'  Evils'"  know  and  believe  that  Christ  was  born  of  a  vir- 

1  he  devils  -  ^         r  in  -i  n  '  ^ 

have  faith,  but  gm;  that  he  fasted  forty  days  and  forty  nights  without 
fauh^^^"'^  meat  and  drink;  that  he  wrought  all  kinds  of  miracles,  de- 
claring himself  very  God;  they  believe  also,  that  Christ 
for  our  sakes  suffered  most  painful  death,  to  redeem  us* 
from  everlasting"  death,  and  that  he  rose  again  from  death 
the  third  day:  they  believe  that  he  ascended  into  heaven 
and  that  he  sitteth  on  the  right  hand  of  the  Father,  and 
at  the  last  end  of  this  world  shall  come  again,  and  judge 
both  the  quick  and  the  dead.  These  articles  of  our  faith 
the  devils  believe,  and  so  they  believe  all  things  that  be 
written  in  the  New  and  Old  Testament  to  be  true:  and 
yet  for  all  this  faith  they  be  but  devils,  remaining  still  in 
their  damnable  estate,  lacking  the  very  true  Christian 
What  is  the  faith.  For  the  right  and  true  Christian  faith  is,  not  only 
fy^n-^falih!^^''  belicve  that  holy  scripture,  and  all  the  foresaid  articles 
of  our  faith  are  true;  but  also  to  have  a  sure  trust  and 
confidence  in  God's  merciful  promises,  to  be  saved  from 
everlasting  damnation  by  Christ;  whereof  doth  follow  a 
loving  heart  to  obey  his  commandments.  And  this  true 
Christian  faith  neither  any  devil  hath,  nor  yet  any  man, 
which  in  the  outward  profession  of  his  mouth,  and  in  his 
outward  receiving  of  the  sacraments,  in  coming  to  the 
church,  and  in  all  other  outward  appearances,  seemeth  to 
be  a  Christian  man,  and  yet  in  his  living  and  deeds  shew- 
They  that  con-  cth  the  Contrary.  For  how  can  a  man  have  this  true 
linueinevii    faith,  this  surc  trust  and  confidence  in  God,  that  bv  the 

living  have  not  y  r  •         ^   •         •  in-  11  -IT 

true  faith.      mcrits  of  Christ  his  sins  be  forgiven^,  and  he^  reconciled 


^  of  our  neighbours]  to  our  neigh- 
bours B. 

r  is  it]  it  is  A.B. 
e  call  it]  calleth  it  B. 


t  to  redeem  us]  to  redeem  D. 
"  everlasting]  eternal  A.B. 
»  forgiven]  remitted  A.B. 
y  and  he]  and  be  D. 


of  Salvation. 


27 


to  the  favour  of  God,  and  to  be  partaker  of  the  kingdom 
of  heaven  by  Christ,  when  he  Uveth  ungodly,  and  de- 
nieth  Christ  in  his  deeds?  Surely  no  such  ungodly  man 
can  have  this  faith  and  trust  in  God.  For  as  they  know 
Christ  to  be  the  only  saviour  of  the  world;  so  they 
know  also  that  wicked  men  shall  not  enjoy-'  the  kingdom 
of  God.  They  know  that  God  hateth  unrighteousness; Ps, 
that  he  will  destroy  all  those  that  speak  untruly;  that 
those  which  have  done^  good  works  (which  cannot  be 
done  without  a  lively  faith  in  Christ)  shall  come  forth  into 
the  resurrection^  of  life,  and  those  that  have  done  evil  shall 
come  unto  the  resurrection^  of  judgment.  Very  well'^ 
they  know  also,  that  to  them  that  be  contentious,  and  to 
them  that  will  not  be  obedient  unto  the  truth,  but  will 
obey  unrighteousness,  shall  come  indignation,  wrath,  and 
affliction,  &c.  Therefore,  to  conclude,  considering  the  in- 
finite benefits  of  God,  shewed  and  given^  unto  us  merci- 
fully without  our  deserts,  who  hath  not  only  created  us 
of  nothing,  and  from  a  piece  of  vile  clay,  of  his  infinite 
goodness  hath  exalted  us,  as  touching^  our  soul,  unto  his 
own  similitude  and  likeness;  but  also,  whereas  we  were 
condemned  to  hell  and  death  everlasting",  hath  given  his 
own  natural  son,  being  God  eternal,  immortal,  and  equal 
unto  himself  in  power  and  glory,  to  be  incarnated,  and  to 
take  our  mortal  nature  upon  him,  with  the  infirmities  of 
the  same,  and  in  the  same  nature  to  suffer  most  shameful 
and  painful  death  for  our  offences,  to  the  intent  to  justify 
us,  and  to  restore  us  to  hfe  everlasting:  so  making  us  also 
his  dear^  children,  brethren  unto  his  only  son  our  saviour 
Christ,  and  inheritors  for  ever  with  him  of  his  eternal  king- 
dom of  heaven. 

These  great  and  merciful  benefits  of  God,  if  they  be 
well  considered,  do  neither  minister  unto  us  occasion  to  be 
idle,  and  to  live  without  doing  any  good  works,  neither  yet 
stirreth  us  up^  by  any  means  to  do  evil  things;  but  con- 
trariwise, if  we  be  not  desperate  persons,  and  our  hearts 
harder  than  stones,  they  move  us  to  render  ourselves  unto 
God  wholly,  with  all  our  will,  hearts,  might,  and  power,  to 
serve  him  in  all  good  deeds,  obeying  his  commandments 
during  our  lives,  to  seek  in  all  things  his  glory  and  honour, 


«  enjoy]  possess  A.B. 
»  which  have  done]  that  have  done 
A.B.C. 

into  the  resurrection]  in  the  re- 
surrection B. 

unto  the  resurrection]  unto  resur- 
rection A.B.C. 


^  Very  well]  And  very  well  A.B. 

^  given]  exhibited  A.B. 

'  as  touching]  touching  B. 

s  everlasting]  eternal  A.B. 

^  dear]  dear  beloved  A.B. 

'  stirreth  us  up]  stirreth  us  A.B.C. 


2S  Third  Pari  of  the  Sermon  of  Salvation. 

not  our  sensual  pleasures  and  vain-glory;  evermore  dread- 
ing willingly  to  offend  such  a  merciful  God  and  loving 
redeemer,  in  word,  thought,  or  deed.  And  the  said  bene- 
fits of  God,  deeply  considered,  move  us''  for  his  sake  also  to 
be  ever  ready  to  give  ourselves  to  our  neighbours,  and,  as 
much  as  lieth  in  us,  to  study  with  all  our  endeavour  to  do 
good  to  every  man.  These  be  the  fruits  of  true  faith^,  to 
do  good  as  much  as  lieth  in  us  to  every  man,  and,  above  all 
things,  and  in  all  things,  to  advance  the  glory  of  God,  of 
whom  only  we  have  our  sanctification,  justification,  salva- 
tion, and  redemption:  to  whom  be  ever  glory,  praise,  and 
honour,  world  without  end.  Amen. 


^  move  us]  do  move  us  A. 


•  of  true  faith]  of  the  true  faith  A.B.C. 


A  SHORT 


DECLAEATION 

OF  THE 

True^  Lively^  and  Christian  Faith. 


1  HE  first  coming*  unto  God,  good  Christian  people,  is 
through  faith,  whereby  (as  it  is  declared  in  the  last  sermon) 
we  be  justified  before  God.  And  lest  any  man  should  be  Faiih, 
deceived,  for  lack  of  right  understanding  thereof^,  it  is 
diligently  to  be  noted,  that  faith  is  taken  in  the  scripture 
two  manner  of  ways.    There  is  one  faith,  which  in  scrip-  * . 

ture  is  called  a  dead  faith,  which  bringeth  forth  no  good  [james2. 17.] 
works;  but  is  idle,  barren,  and  unfruitful.  And  this  faith,  a.  dead  faith, 
by  the  holy  apostle  St.  James,  is  compared  to  the  faith  o/jamess.  [19.] 
devils,  which  believe  God  to  be  true  and  just,  and  tremble 
for  fear;  yet  they  do  nothing  well,  but  all  evil.  And  such 
a  mamier  of  faith  have  the  wicked  and  naughty  Christian 
people,  iv/iich  confess  God,  as  St.  Paul  saith,  z??  their  month,  tuus  [i.  le.] 
but  deny  him  in  their  deeds,  being  abominable,  and  ivith- 
out  the  right  faith,  and  to  all'^  good  luorks  reprovable. 
And  this  faith  is  a  persuasion  and  belief  in  man's  heart, 
whereby  he  knoweth  that  there  is  a  God,  and  agreeth^  unto 
all  truth  of  God's  most  holy  word,  contained  in  the  holy® 
scripture.  So  that  it  consisteth  only  in  believing  in  the 
word^  of  God,  that  it  is  true.  And  this  is  not  properly 
called  faith.  But  as  he  that  readeth  Ceesar's  Comment- 
aries, believing  the  same  to  be  true,  hath  thereby  a  know- 
ledge of  Cassar's  life  and  notable^  acts,  because  he  believeth 
the  history  of  Caesar:  yet  it  is  not  properly  said,  that  he 
believeth  in  Caesar,  of  whom  he  looketh  for  no  help  nor 
benefit.  Even  so,  he  that  believeth  that  all  that  is  spoken 
of  God  in  the  Bible  is  true,  and  yet  liveth  so  ungodly,  that 
he  cannot  look  to  enjoy  the  promises  and  benefits  of  God; 
although  it  may  be  said,  that  such  a  man  hath  a  faith 


>  coming]  entrj'  A.B. 

thereof]  hereof  A. 

to  all]  in  all  A. 
^  agreeth]  assenteth  A.B. 


e  in  the  holy]  in  holy  A.B.C. 
f  in  the  word]  of  the  word  A. 
g  notable]  noble  A.B. 


30 


The  First  Part  of  the  Sermon 


and  belief  to  the  words  of  God;  yet  it  is  not  properly  said 
that  he  believeth  in  God,  or  hath  such  a  faith  and  trust  in 
God,  whereby  he  may  surely  look  for  grace,  mercy,  and 
everlasting**  life  at  God's  hand,  but  rather  for  indignation 
and  punishment,  according  to  the  merits  of  his  wicked  life. 
For  as  it  is  written  in  a  book,  entitled  to  be  of  Didymus 
Alexandrinus',  Forasmuch  as  faith  without  ivorks  is  dead, 
it  is  not  now  faith,  as  a  dead  man  is  not  a  man.  This 
dead  faith  therefore  is  not  the  sure*^  and  substantial  faith 
which  saveth  sinners.  \  Another  faith  there  is  in  scripture, 
which  is  not,  as  the  aforesaid  faith,  idle,  unfruitful,  and  dead, 

[Gal.  5. 6.]     but  ivorketh  by  charity,  (as  St.  Paul  declareth,)  which  as 
the  other  vain  faith  is  called  a  dead  faith,  so  may  this  be 

A  lively  faith,  called  a  quick  or  lively  faith.    And  this  is  not  only  the 
/Common  belief  of  the  articles  of  our  faith,''15ut  it  is  also 
/  a  tfiie^  trust  and  confidence  of  the  mercy  of  God  through 
^      our  lord  Jesus  Christ,  and  a  steadfast  hope  of  all  good 
1  things  to  be  received  at  God's  hand:  and  that  although 
Vwe,  through  infirmity,  or  temptation  of  our  ghostly  enemy, 
do  fall  from  him  by  sin;  yet  if  we  return  again  unto  him 
by  true  repentance,  that  he  will  forgive  and  forget  our 
offences  for  his  son's  sake,  our  saviour  Jesus  Christ,  and  will 
make  us"*  inheritors  with  him  of  his  everlasting  kingdom; 
and  that  in  the  mean  time,  until  that  kingdom  come,  he 
will  be  our  protector  and  defender  in  all  perils  and  dangers, 
whatsoever  do  chance:  and  that  though  sometime  he  doth 
send"  us  sharp  adversity,  yet  that  evermore  he  will  be  a 
loving  father  unto  us,  correcting  us  for  our  sin,  but  not 
withdrawing  his  mercy  finally  from  us,  if  we  trust  in  him, 
and  commit  ourselves  wholly  unto  him°,  hang  only  upon 
him,  and  call  upon  him,  ready  to  obey  and  serve  him. 
This  is  the  true,  lively,  and  unfeigned  Christian  faith,  and 
y  '    is  not  in  the  mouth  and  outward  profession  only,  but  it 
liveth  and  stirreth  inwardly  in  the  heart.    And  this  faith  is 
not  without  hope  and  trust  in  God,  nor  without  the  love 
of  God  and  of  our  neighbours,  nor  without  the  fear  of 
God,  nor  without  the  desire  to  hear  God's  word,  and  to 
follow  the  same  in  eschewing  evil,  and  doing  gladly  all 
good  works. 

Heb.  [11.1.]       This  faith,  as  St.  Paul  describeth  it,  is  the  sure  ground 
and  foundation  of  the  benefits  ivhich  we  ought  to  look  for, 


b  everlasting]  eternal  A.B. 
■'  Alexandrinus]  Alexandrius  D. 
^  the  sure]  that  sure  A  B. 
'  true]  sure  A.B.C. 


^  and  will  make  us]  and  believe 
that  will  make  us  B. 

"  he  doth  send]  he  do  send  A. 
o  unto  him]  to  him  A. 


of  Faith. 


31 


b 


and  trust  to  receive  of  God  a  certificate  and  sure  looking 
forP  them,  although  they  yet  sensibly  appear  not  unto  us. 
And  after  he  saith,  He  that  cometh  to  God,  must  believe,iKeh.n. 

oth  that  he  is,  and  that  he  is  a  merciful  rewarder  of  ivell- 
doers.  And  nothing  commendeth  good  men  unto  God  so 
much  as  this  assured  faith  and  trust  in  him.  Of  this  faith 
three  things  are  specially  to  be  noted. 

First,  that  this  faith  doth  not  lie  dead  in  the  heart,  but  Three  thiuga 
is  lively  and  fruitful  in  bringing  forth  good  works.    Se- ^f^^^^^jj'® 
cond,  that  without  it  can  no  good  works  be  done,  that 
shall  be  acceptable  and  pleasant  to  God.     Third,  what 
^  manner  of  good  works  they  be  that  this  faith  doth  bring 
'  forth. 

For  the  first,  as  the  lights  cannot  be  hid,  but  will  shew  Faith  is  mi  of 
forth  itself  at  one  place  or  other;  so  a  true  faith  cannot  be  "'^^^  ^orks. 
kept  secret;  but  when  occasion  is  offered,  it  will  break  out, 
and  show  itself  by  good  works.  And  as  the  living  body  of 
a  man  ever  exerciseth  such  things  as  belong"^  to  a  natural 
and  living  body,  for  nourishment  and  preservation  of  the 
same,  as  it  hath  need,  opportunity,  and  occasioii;  even  so 
the  soul  that  hath  a  lively  faith  in  it  will  be  doing  alway 
some  good  work,  which  shall  declare  that  it  is  living,  and 
will  not  be  unoccupied.  Therefore,  when  men  hear  in  the 
scriptures  so  high  commendations  of  faith,  that  it  maketh 
us  to  please  God,  to  live  with  God,  and  to  be  the  children 
of  God;  if  then  they  phantasy  that  they  be  set  at  liberty 
from  doing  all  good  works,  and  may  live  as  they  list',  they 
trifle  with  God,  and  deceive  themselves.  And  it  is  a  mani- 
fest token  that  they  be  far  from  having  the  true  and  lively 
faith,  and  also  far  from  knowledge  what  true  faith  meaneth. 
For  the  very  sure  and  lively  Christian  faith  is,  not  only  to 
believe  all  things  of  God  which  are  contained  in  holy  scrip- 
ture, but  also  is  an  earnest  trust  and  confidence  in  God, 
that  he  doth  regard  us,  and  that  he  is  careful  over  us^,  as 
the  father  is  over  the  child"  whom  he  doth  love,  and  that 
he  will  be  merciful  unto  us  for  his  only  son's  sake,  and  that 
we  have  our  saviour  Christ  our  perpetual  advocate  and 
priest,  in  whose  only  merits,  oblation,  and  suffering,  we  do 
trust  that  our  off'ences  be  continually  washed  and  purged, 
whensoever  we,  repenting  truly,  do  return  to  him  with 
oiu:  whole  heart,  steadfastly  determining  with  ourselves, 


p  looking  for]  expectation  of  A.B.  *  and  that  he  is  careful  over  us] 

q  as  the  light]  that  the  light  D.  and  hath  cure  of  us  A.B. 

'  belong]  belongeth  A.B.C.  ■  is  over  the  child]  of  the  child 

•  list]  lust  CD.  A.B. 


32 


The  First  Part  of  the  Sermon 


through  his  grace  to  obey  and  serve  him  in  keeping  his 
commandments,  and  never  to  turn  back  again  to  sin. 
Such  is  the  true  faith  that  the  scripture  doth  so  much  com- 
mend, the  which,  wlien  it  seeth  and  considereth  what  God 
hath  done  for  us,  is  also  moved,  through  continual  assist- 
ance of  tiie  Spirit  of  God,  to  serve  and  please  him,  to  keep 
his  favour,  to  fear  his  displeasure,  to  continue  his  obedient 
children,  showing  thankfulness  again  by  observing  or  keep- 
ing'' his  commandments,  and  that  freely,  for  true  love 
chiefly,  and  not  for  dread  of  punishment,  or  love  of  tempo- 
ral reward,  considering  how  clearly,  without  deservings^, 
we  have  received  his  mercy  and  pardon  freely. 

This  true  faith  will  show  forth  itself,  and  cannot  long  be 
Habak.2.  [4.]  idle:  for  as  it  is  written.  The  just  man  doth  live  by  his 
faith.    He  never^  sleepeth,  nor  is  idle  when  he  would* 
wake  and  be  well  occupied.     And  God  by  his  prophet 
Jer.  17.  [7.]     Jeremy  saith,  that  he  is  a  happy  and  blessed  man,  which 
CPs.  1. 3  ]      hath  faith  and  confidence  in  God.    For  he  is  like  a  tree  set 
by  the  Avater-side,  and  spreadetli^  his  roots  abroad  toward 
the  moisture,  and  feareth  not  heat  when  it  cometh;  his  leaf 
will  be  green,  and  will  not  cease  to  bring  forth  his  fruit: 
even  so,  faithful  men,  putting  away  all  fear  of  adversity, 
will  show  forth  the  fruit  of  their  good  works,  as  occasion  is 
offered  to  do  them. 


The  Second  Part''  of  the  Sermon  of  Faith. 

Ye  have  heard*^  in  the  first  part  of  this  sermon,  that  there 
be  two  kinds  of  faith,  a  dead  and  an  unfruitful  faith,  and  a 
faith  lively,  that  worketh  by  charity:  the  first,  to  be  un- 
profitable; the  second,  necessary  for  the  obtaining  of  our 
salvation;  the  which  faith  hath  charity  always  joined  unto 
it,  and  is  fruitful,  and  bringeth^  forth  all  good  works.  Now 
as  concerning  the  same  matter,  you  shall  hear  what  follow- 
Eccius.32.[24.:  eth.  The  wise  man  saith, //e  that  believeth  in  God  will 
hearken  unto  his  commandments.  For  if  we  do  not  shew 
ourselves  faithful  in  our  conversation,  the  faith  which  we 
pretend  to  have  is  but  a  feigned  faith:  because  the  true 


»  or  keeping]  omitted  A.B. 
y  deservings]  our  deservings  A. 
B.C. 

z  never]  neither  A.B.C.  • 
•would]  should  A.B.C. 
*>  and  spreadeth]  that  spreadeth 
A.B.C. 


The  second  part]  The  homily  is 
not  divided  in  A. 

^  Ye  have  heard — whatfolloweth] 
omitted  A. 

e  and  bringeth]  bringing  B.C. 


of  Faith. 


33 


Christian  faith  is  manifestly  showed  by  good  Uving,  and  not 
bywords  only,  as  St.  Augnstin  saitii,  Good  living  ca?i?2o/LibrodeFide 
be  separated  from  true  faith,  which  ivorketh  by  love.    And  Operibus, 
St.  Chrysostom  saith,  Faith  of  itself  is  full  of  good  works:  s  ermo  de  Lese 
as  soon  as  a  man  doth  believe^  he  shall  be  garnishQd  with^^^^"^^- 
them.    How  plentiful  this  faith  is  of  good  works,  and  how 
it  maketh  the  work  of  one  man  more  acceptable  to  God 
than  of  another,  St.  Paul  teacheth  at  large  in  the  eleventh 
chapter  to  the  Hebrews,  saying,  \\\'dX  faith  made  the  oblation  Heb.  ii.  [4,7, 
of  Mel  better  than  the  oblation  of  Cain.   This  made  Noe  to  ^^^^  ^  ^ 
build  the  ark.    This  made  Abraham  to  forsake  his  country,  Gen!  [22.] 
and  all  his  friends,  and  to  go  into  a  far  country,  there  l^^en.  11. 31. 
to  dwell  among  strangers.    So  did  also  Isaac  and  Jacob,  £~(.*(.'}ug.44.[23.] 
depending  or  hanging^  only  of  the  help  and  trust  that  they 
had  in  God.    And  when  they  came  to  the  country  which 
God  promised  them,  they  would  build  no  cities,  towns,  nor 
houses;  but  lived  like  strangers  in  tents,  that  might  every  [Heb.  11. 9.] 
day  be  removed.    Their  trust  was  so  much  in  God,  that 
they  set  but  little  by  any  worldly  thing,  for  that  God  had 
prepared  for  them  better  dwelling-places  in  heaven,  of  his 
own  foundation  and  building.    This  faith  made  Abraham  Gen.  22.  [lo.j 
ready  at  God's  commandment  to  offer  his  own  son  and  heir  ^'^^ius.44.[2o.] 
Isaac,  whom  he  loved  so  well,  and  by  whom  he  was  pro- 
mised to  have  innumerable  issue,  among  the  which,  one 
should  be  born,  in  ivhom  all  nations  should  be  blessed,  i^en.  21.1^  -^ 
trusting  so  much  in  God,  that  though  he  were  slain,  yet  that 
God  was  able  by  his  omnipotent  power  to  raise  him  from 
death,  and  perform  his  promise.    He  mistrusted  not  the 
promise  of  God,  although  unto  his  reason  every  thing 
seemed  contrary.    He  believed  verily  that  God  would  not 
forsake  him  in  dearth^  and  famine  that  was  in  the  country. 
And  in  all  other  dangers  that  he  was  brought  unto,  he 
trusted  ever  that  God  should**  be  his  God,  and  his  pro- 
tector and  defender",  whatsoever  he  saw  to  the  contrary. 
Tliis  faith  wrought  so  in  the  heart  of  Moses,  that  he  re-Exod.  2.  [n.] 
fused  to  be  taken  for  king  Fharao  his  daughter's  son,  and\^^^- 1^  '^^* 
to  have  great  inheritance  in  Egypt,  thinking  it  better  ivith'^'^ 
the  people  of  God  to  have  affliction  and.  sorrow,  thdiXi  with 
naughty  men  in  sin  to  live  pleasantly  for  a  time.    By  faith  [v.  27.] 
lie  cared  not  for  the  threatening  of  king  Fharao:  for  his 
trust  was  so  in  God,  that  he  passed  not  of  the  felicity  of  this 
world,  but  looked  for  the  reward  to  come  in  heaven:  setting 
his  heart  upon  the  invisible  God,  as  if  he  had  seen  him  ever 


'  or  hanging]  omitted  A.B.  >>  should]  would  A. B.C. 

8  dearth]  death  D.  '  and  defender]  omitted  A.B. 

4 


34 


The  Second  Fart  of  the  Sermon 


Exod.  14.  [22.]  present  before  his  eyes.    Bi/  faith  the  children  of  Israel 
Josh.  6.  [20.]   passed  through  the  Red  Sea.    By  faith  the  walls  of  Jericho 
fell  down  without  stroke^  and  many  other  wonderful  mira- 
cles have  been  wrought.    In  all  good  men  that  heretofore 
have  been,  faith  hath  brought  forth  their  good  works,  and 
Dan.  6.  [22.]    obtained  the  promises  of  God.    Faith  hath  stopped  the 
Dan.  3.  [27]    Hous^  mouthsi  faith  hath  quenched  the  force  of fire:  faith 
Heb  11  [31,    hath  escaped  the  sword^s  edges:  faith  hath  given  iveafc  men 
^^•J  strength,  victory  in  battle,  overthrown  the  armies  of  in- 

fidels, raised  the  dead  to  life:  faith  hath  made  good  men  to 
take  adversity  in  good  part;  some  have  been  mocked  and 
Heb.  11.  [36-   whipped,  bound  and  cast  in  prison;  some  have  lost  all  their 
"^^'^  goods,  and  lived  in  great  poverty;  some  have  wandered  in 

mountains,  hills,  and  wilderness;  some  have  been  racked^ 
some  slain,  some  stoned,  some  sawn,  some  rent  in  pieces, 
so?ne  beheaded^,  some  brent  ivithout  mercy ,  and  wo\dd  not 
be  delivered,  because  they  looked  to  rise  again  to  a  better 
state. 

All  these  fathers,  martyrs,  and  other  holy  men,  whom 
St.  Paul  spake  of,  had  their  faith  surely  fixed  in  God,  when 
all  the  world  was  against  them.  They  did  not  only  know 
God  to  be  the  lord',  maker,  and  governor  of  all  men  in  the 
world;  but  also  they  have  a  special  confidence  and  trust, 
that  he  was  and  would  be  their  God,  their  comforter,  aider, 
helper,  maintainer,  and  defender.  This  is  the  Christian 
faith,  which  these  holy  men  had,  and  we  also  ought  to  have. 
And  although  they  were  not  named  Christian  men,  yet  was 
it  a  Christian  faith  that  they  had;  for  they  looked  for  all 
benefits  of  God  the  father,  through  the  merits  of  his  son 
Jesu  Christ,  as  we  now  do.  This  difference  is  between 
them  and  us,  that  they  looked™  when  Christ  should  come, 
and  we  be  in  the  time  when  he  is  come.  Therefore,  saith 
In  johan.  St.  Augustiu",  The  time  is  altered  and  changed"",  but  not 
Tract.  4a.  faith.    For  we  have  both  one  faith  in  one  Christ.  The 

2  Cor.  4.  [13  ]  same  Holy  Ghost  also  that  we  have,  had  they,  saith  St.  Paul. 

For  as  the  Holy  Ghost  doth  teach  us  to  trust  in  God,  and 
to  call  upon  him  as  our  Father,  so  did  he  teach  them  to  say, 
i3. 43.  [10, 11]  as  it  is  written.  Thou,  Lord,  art  our  father  and  redeemer; 
Lis.  63. 16.]  and  thy  name  is  without  beginning,  and  everlasting.  God 
gave  them  then  grace  to  be  his  children,  as  he  doth  us 
now.  But  now,  by  the  coming  of  our  saviour  Christ  we 
have  received  more  abundantly  the  Spirit  of  God  in  oiu: 


k  beheaded] headed  A.B.C. 
»  the  lord]  lord  A. 
«n  that  they  looked]  for  they  looked 
A.B.C. 


n  Augustin]  Austen  A. 

0  and  changed]  omitted  A.  B. 


of  Faith. 


35 


hearts,  whereby  we  may  conceive  a  greater  faith,  and  a 
surer  trust,  than  many  of  them  had.  But  in  effect  they 
and  we  be  all  one:  we  have  the  same  faith  that  they  had 
in  God,  and  they  the  same  that  we  have.  And  St.  Paul  so 
much  extoUeth  their  faith,  because  we  should  no  less, 
but  rather  more,  give  ourselves  wholly  unto  Christ,  both 
in  profession  and  living,  now  when  Christ  is  come,  than 
the  old  fathers  did  before  his  coming.  And  by  all  the 
declaration  of  St.  Paul,  it  is  evident,  that  the  true,  lively, 
and  Christian  faith  is  no  dead,  vain,  or  unfruitful  thing, 
but  a  thing  of  perfect  virtue,  of  wonderful  operation  or 
workingP,  and  strength,  bringing  forth  all  good  motions 
and  good  works. 

AU  holy  scripture  agreeably  beareth  witness,  that  a  true 
lively  faith  in  Christ  doth  bring  forth  good  works;  and 
therefore  every  man  must  examine  and  tryq  himself  dili- 
gently, to  know  whether  he  have  the  same  true  lively  faith 
in  his  heart  unfeignedly,  or  not;  which  he  shall  know  by 
the  fruits  thereof.    Many  that  professed''  the  faith  of  Christ 
were  in  this  error,  that  they  thought  they  knew  God,  and 
believed  in  him,  when  in  their  life  they  declared  the  con- 
trary: which  error  St.  John  in  his  first  Epistle  confuting, 
writeth  in  this  wise:  Hereby  we  are  certified  that  ive  knowi  John 2  [3,4.] 
God,  if  we  observe  his  commandments^.    He  that  saith  he 
knoweth  God,  and  observeth  not  his  commandments,  is  a 
liar,  and  the  truth  is  not  in  him.    And  again  he  saith, 
Whosoever  sinneth  doth  not  see  God,  nor  know  him:  Ze/ 1  Johns. [6,7] 
no  man  deceive  you.  well-beloved,  children.    And  moreover 
he  saith,  Hereby  we  know  that  loe  be  of  the  truth,  and  so  ive  1  Johns.  [i9. 
shall  persuade  our  hearts  before  him.    For  if  our  own'^'^^ 
hearts  reprove  us,  God  is  above  our  hearts,  and  knoweth  all 
things.    IVell-beloved,  if  our  hearts  reprove  us  not,  then 
have  we  confidence  in  God,  and  shall  have  of  him  whatso- 
ever ive  ask,  because  we  keep  his  commandments,  and  do 
those  things  that  please  him.    And  yet  further  he  saith. 
Every  man  that  believeth  that  Jesits  is  Christ,  is  born  q/i  John  5.  [i  ] 
God;  and  ive  know  that  whosoever  is  born  of  God  doth  not 
sin:  But  he  that  is  begotten  of  God^  purgeth  himself,  and  [i  Johns  le.] 
the  devil  doth  not  touch  him.    And  finally  he  concludeth, 


p  or  working]  omitted  A.B. 

and  try]  omitted  A.B. 
'  professed]  profess  B. 
•  his  commandments]  is  command- 
ments B. 


*  But  he  that  is  begotten  of  God] 
But  the  generation  of  God  A.B.C. 

"  purgelh  himself  j  purgeth  him  A. 
B.C. 


36 


The  Second  Part  of  the  Sermon 


and  sheweth'^  the  cause  why  he  wrote  this  Epistle,  saying^, 

1  John  5.  [13.]  Pqj^  I /lis  cause  have  I  thus  ivritten  unto  you,  that  you  may 
know  that  you  have  everlasting  life,  lohich  do  believe  in  the 
son  of  God.    And  in  his  third  Epistle  he  confirmeth  the 

3  John  [11.]  whole  matter  of  faith  and  works  in  few  words,  saying,  He 
that  doth  well  is  of  God,  and  he  that  doth  evil  knoweth  not 
God.  And  as  St.  John  saith,  that  as^  the  lively  knowledge 
and  faith  of  God  bringeth  forth  good  works;  so  saith  he 
likewise  of  hope  and  charity,  that  they  cannot  stand  with 

1  John  3.  [2,3.]  evil  living.  Of  hope  he  writeth  thus:  fi^e  know  that  ivhen 
God  shall  appear,  ive  shall  be  like  unto  him,  for  we  shall  see 
him  even  as  he  is:  And  whosoever  hath  this  hope  in  him 
doth  purify  himself  like  as  God  is  pure.    And  of  charity 

1  John  2.  [5.]  he  saith  these  words:  He  that  doth  keep  God's  word  and 
commandment^,  in  him  is  truly  the  perfect  love  of  God.  And 

1  John  5.  [3.]  again  he  saith,  This  is  the  love  of  God,  that  we  should  keep 
his  commandments.  And  St.  John  wrote  not  this  as  a  sub- 
tile saying'',  devised  of  his  own  phantasy,  but  as  a  most  cer- 
tain and  necessary  truth,  taught  unto  him  by  Christ  himself, 
the  eternal  and  infallible  verity,  who  in  many  places  doth 
most  clearly  affirm,  that  faith,  hope,  and  charity,  cannot 
consist  or  stand*^  without  good  and  godly  works.    Of  faith 

1  John  5.  [10.]  he  saith.  He  that  believeth  in  the  son  hath  everlasting  life; 

Johns.  [36.]  l)ut  he  that  bclievcth  uot  in  the  son  shall  not  see  that  life, but 
the  wrath  of  God  remaineth  upon  him.    And  the  same  he 

John  6.  [47.]  coufirmcth  with  a  double  oath,  saying,  Verily,  verily^,  I  say 
unto  yoic,  He  that  believeth  in  me  hath  everlasting  life.  Now 
forasmuch  as  he  that  believeth  in  Christ  hath  everlasting 
life,  it  must  needs  consequently  follow,  that  he  that  hath  this 
faith  must  have  also  good  works,  and  be  studious  to  observe 
God's  commandments  obediently.  For  to  them  that  have 
evil  works,  and  lead  their  life  in  disobedience  and  transgres- 
sion, or  breaking^  of  God's  commandments,  without  repent- 
ance, pertaineth  not  everlasting  life,  but  everlasting  death, 

Malt.  23.  [46.]  as  Clirist  himself  saith.  They  that  do  well  shall  go  into  life 
eternal;  but  they  that  do  evil  shall  go  into  everlasting^  fire. 

[Rev.  21. 6-8.]  And  agaiu^  he  saith,  I  am  the  first  letter  and  the  last,  the 
beginning  and  the  ending:  To  him  that  is  athirst,  1  will 
give  of  the  well  of  the  water  of  life  freely:  He  that  hath  the 


*  sheweth]  shewing  A.B.C. 
y  saying]  saith  A.B.C. 

2  that  as]  that  A. 

*  and  commandment]  or  com- 
mandment A.B.C. 

saying]  proposition  A.B. 
^  or  stand]  omitted  A.B. 


•1  Verily,  verily]  Forsooth  and  for- 
sooth A.B.C. 

«  or  breaking]  omitted  A.B. 

^  everlasting]  the  eternal  A.B.  the 
everlasting  C. 

e  And  again]  again  A. 


of  Faith. 


37 


victory  shall  have  all  things y  and  1  ivill  be  his  God,  and  he 

shall  be  my  son:  but  they  that  be  fearful,  mistrusting  God, 

and  lacking  faith;  they  that  be  cursed  people,  and  murther- 

ers,  and  fornicators,  and  sorcerers,  and  idolators^,  and  all 

liars,  shall  have  their  portion  in  the  lake  that  burneth  ivith 

fire  and  brimstone,  which  is  the  second  death.  And  as  Christ  Charity 

undoubtedly  affirmeth,  that  true  faith  bringeth  forth  goodl'^^l^^l^^"^ 

works,  so  doth  he  say  hkewise  of  charity,  Whosoever  hath  Johnu.  [21. 

my  commandments,  and  keepeth  them,that  is  he  that  loveth 

me.    And  after  he  saith,  He  that  loveth  me  will  keep  my 

ivord,  and  he  that  loveth  me  not  keepeth  not  my  words. 

And  as  the  love  of  God  is  tried  by  good  works,  so  is  the  fear 

of  God  also,  as  the  wise  man  saith.  The  dread  of  God putteth  EccIus.  1.  [21.3 

away  sin.    And  also  he  saith,  He  that  feareth  God  will  t/o  Ecciue.  15.  [i.] 

good  works. 


The  Third  Part'  of  the  Sermon  of  Faith. 

You  have  heard^  in  the  second  part  of  this  sermon,  that 
no  man  should  think  that  he  hath  that  lively  faith  which 
scripture  commandeth,  when  he  liveth  not  obediently  to 
God's  laws;  for  all  good  works  spring  out  of  that  faith: 
and  also  it  hath  been  declared  unto  you  by  examples,  that  | 
faith  maketh  man  steadfast^,  quiet  and  patient  m  all  afflic- 
tion™. Now  as  concerning  the  same  matter,  you  shall  hear 
what  followeth.  A  man  may  soon  deceive  himself,  and 
think  in  his  own  phantasy  that  he  by  faith  knoweth  God, 
loveth  him,  feareth  him,  and  belongeth  to  him,  when  in  very 
deed  he  doth  nothing  less.  For  the  trial  of  all  these  things 
is  a  very  godly  and  Christian  life.  He  that  feeleth  his 
heart  set  to  seek  God's  honour,  and  studieth  to  know  the 
will  and  commandments  of  God,  and  to  frame"  himself 
thereunto,  and  leadeth  not  his  life  after  the  desire  of  his  own 
flesh,  to  serve  the  devil  by  sin,  but  setteth  his  mind  to  serve 
God  for  his  own°  sake,  and  for  his  sake  also  to  love  all  his 
neighbours,  whether  they  be  friends  or  adversaries,  doing 
good  to  every  man,  as  opportmiity  serveth,  and  willingly 
hurting  no  man:  such  a  man  may  well  rejoice  in  God,  per- 
ceiving by  the  trade  of  his  life,  that  he  unfeignedly  hath  the 

h  and  idolaters]  omitied  D.  1  steadfast]  constant  B.C. 

'  The  third  part]  The  homily  is  affliction]  afflictions  B. 

not  divided  in  A.  "  frame]  conform  A.B. 

^  You  have  heard — what  follow-  °  his  own]  God's  own  A.B.C. 
eth]  omitted  A. 

4* 


38  The  Third  Part  of  the  Sermon 

right  knowledge  of  God,  a  lively  faith,  a  steadfast?  hope,  a 
true  and  unfeigned  love,  and  fear  of  God.  But  he  that  cast- 
eth  away  the  yoke  of  God's  commandments  from  his  neck, 
and  giveth  himself  to  live  without  true  repentance,  after  his 
own  sensual  mind  and  pleasure,  not  regarding  to  know 
God's  word,  and  much  less  to  live  according  thereunto;  such 
a  man  clearly  deceiveth  himself,  and  seeth  not  his  own  heart, 
if  he  thinketh  that  he  either  knoweth  God,  loveth  him, 
feareth  him,  or  trusteth  in  him.  Some  peradventure  phan- 
tasy in  themselves  that  they  belong  to  God,  although  they 
live  in  sin,  and  so  they  come  to  the  church,  and  show  them- 
selves as  God's  dear  children.    But  St.  John  saith  plamly, 

1  John  1.  [6.]  If  ive  say  that  we  have  any  company  ivith  God,  and  icalk 
in  darkness,  ive  do  lie.  Other  do  vainly  think  that  they 
know  and  love  God,  although  they  pass  not  of  the  com- 

1  John  2.  [4  ]  mandments^  But  St.  John  saith  clearly.  He  that  saith^ 
1  know  God,  and  keepeth  not  his  commandments,  he  is  a 
liar.  Some  falsely  persuade  themselves,  that  they  love 
God,  when  they  hate  their  neighbours.    But  St.  John 

1  John  4.  [20.]  saith  manifestly.  If  any  man  say,  1  love  God,  and  yet 

1  John  2.  [9-  hateth  his  brother,  he  is  a  liar.  He  that  saith  that  he  is 
in  the  light,  and  hateth  his  brother,  he  is  still  in  darkness. 
He  that  loveth  his  brother  dwelleth  in  the  light;  but  he  that 
hateth  his  brother  is  in  darkness,  and  ivalketh  in  dark- 
ness, and  knoweth  not  whither  he  goeth:  for  darkness  hath 

1  John  3.  [10.]  blinded  his  eyes.  And  moreover  he  saith,  Hereby  ive  mani- 
festly know  the  children  of  God  from  the  children  of  the 
devil.  He  that  doth  not  righteously  is  not  the  child  o/ 
God,  nor  he  that  hateth  his  brother.  Deceive  not  your- 
selves, therefore,  thinking  that  you  have  faith  in  God,  or 
that  you  love  God,  or  do  trust  in  him,  or  do  fear  him,  when 
you  live  in  sin;  for  then  your  ungodly  and  sinful  life 
declareth  the  contrary,  whatsoever  you  say"^  or  think.  It 
pertaineth  to  a  Christian  man  to  have  this  true  Christian 
faith,  and  to  try  himself  whether  he  hath  it  or  no,  and  to 
know  what  belongeth  to  it,  and  how  it  doth  work  in  him. 
It  is  not  the  world  that  we  can  trust  to;  the  world,  and  all 
that  is  therein,  is  but  vanity.  It  is  God  that  must  be 
our  defence  and  protection  against  all  temptation  of  wicked- 
ness and  sin,  errors,  superstition,  idolatry,  and  all  evil.  If 
all  the  world  were  on  our  side,  and  God  against  us,  what 
could  the  world  avail  us?  Therefore  let  us  set  our  whole 
faith  and  trust  in  God,  and  neither  the  world,  the  devil,  nor 


p  steadfast]  constant  A.B.  ^  you  say]  ye  say  A.B. 

q  the  commandments]  his  com- 
mandments A.B. 


of  Faith, 


39 


all  the  power  of  them  shall  prevail  against  us.  Let  us 
therefore,  good  Christian  people,  try  and  examine  our  faith, 
what  it  is:  let  us  not  flatter  ourselves,  but  look  upon  our 
works,  and  so  judge  of  our  faith  what  it  is.  Christ  him- 
self speaketh  of  this  matter,  and  saith.  The  tree  is  k?ioiv)iLnkeG.iuri 
by  the  fruit.  Therefore  let  us  do  good  works,  and  thereby 
declare  our  faith  to  be  the  lively  Christian  faith.  Let  us, 
by  such  virtues  as  ought  to  spring  out  of  faith,  show  our 
election  to  be  sure  and  stable,  as  St.  Peter  teacheth,  Endea-'^-Vei.  i.  [lo.] 
vour  yourselves  to  make  your  calling  and  election  certain 
by  good  luorks.  And  also  he  sdii\h,  Minister  or  declare  in  u^'Pex.  1.0,1. -\ 
your  faith  virtue,  in  virtue  knowledge,  i?i  knowledge  tem- 
perance, in  temperance  patience,  in  patience^  godliness,  in 
godliness  brotherly  charity ,  in  brotherly  charity  love:  so 
shall  we  shew  indeed  that  we  have  the  very  lively  Christian 
faith,  and  may  so  both  certify  our  conscience  the  better  that 
we  be  in  the  right  faith,  and  also  by  these  means  confirm 
other  men.  If  these  fruits  do  not  follow,  we  do  but  mock 
with  God,  deceive  ourselves,  and  also  other  men.  Well 
may  we  bear  the  name  of  Christian  men,  but  we  do  lack 
the  true  faith  that  doth  belong  thereunto:  for  true  faith 
doth  ever  bring  forth  good  works,  as  St.  James  saith:  Shew  James  2.  [is.] 
me  thy  faith  by  thy  deeds.  Thy  deeds  and  works  must  be 
an  open  testimonial  of  thy  faith:  otherwise  thy  faith,  being 
without  good  works,  is  but  the  devil's  faith,  the  faith  of  the 
wicked,  a  phantasy  of  faith,  and  not  a  true  Christian  faith. 
And  hke  as  the  devils  and  evil  people  be  nothing  the  bet- 
ter for  their  counterfeit  faith,  but  it  is  unto  them  the  more 
cause  of  damnation:  so  they  that  be  Christians^,  and  have 
received  knowledge  of  God,  and  of  Christ's  merits,  and 
yet  of  a  set  purpose  do  live  idly,  without  good  works,  think- 
ing the  name  of  a  naked  faith  to  be  either  sufficient  for 
them,  or  else  setting  their  minds  upon  vain  pleasures  of 
this  world,  do  live  in  sin  without  repentance,  not  uttering 
the  fruits  that  do  belong  to  such  an  high  profession;  upon 
such  presumptuous  persons,  and  wilful  sinners,  must  needs 
remain  the  great  vengeance  of  God,  and  eternal  punish- 
ment in  hell,  prepared  for  the  unjust**  and  wicked  livers. 
Therefore  as  you  profess  the  name  of  Christ,  good  Cliris- 
tian  people,  let  no  such  phantasy  and  imagination  of  faith 
at  any  time  beguile  you;  but  be  sure  of  your  faith,  try  it 
by  your  living,  look  upon  the  fruits  that  cometh  of  it,  mark 
the  increase  of  love  and  charity  by  it  towards^  God  and 


•  in  patience]  again  in  patience  »  unjust]  devil  A.B.C. 
A.B.C.  »  towards]  toward  A. 

*  Christians]  christened  A.B.C. 


40  Third  Tart  of  the  Sermon  of  Faith. 


your  neighbour,  and  so  shall  you  perceive  it  to  be  a  true 
lively  faith.  If  you  feel  and  perceive  such  a  faith  in  you, 
rejoice  in  it;  and  be  diligent  to  maintain  it,  and  keep  it  still 
in  you;  let  it  be  daily  increasing,  and  more  and  more  by 
well  working,  and  so  shall  you>'  be  sure  that  you  shall  please 
God  by  this  faith;  and  at  the  length,  as  other  faithful  men 
have  done  before,  so  shall  you,  when  his  will  is,  come  to 
him,  and  receive  the  end  and  final  reward  of  your  faith, 
iPei.  i.[9.]  as  St.  Peter  nameth  it,  the  salvation  of  your  souls:  the 
which  God  grant  us,  that  hath  promised  the  same  unto  his 
faithful;  to  whom  be  all  honour  and  glory,  world  without 
end.  Amen. 


y  shall  you]  shall  ye  A.B. 


A  S  E  R  31  0 

Of  Good  Works  annexed  unto  Faith, 


the  last  sermon  was  declared  unto  you,  what  the  lively 
and  true  faith  of  a  Christian  man  is;  that  it  causeth  not  a 
man  to  be  idle,  but  to  be  occupied  in  bringmg  forth  good 
works,  as  occasion  serveth. 

Now,  by  God's  grace  shall  be  declared  the  second  thing  No  ?ood  works 
that  before  was  noted  of  faith;  that  without  it  can  no  good  ^^.^j^^®^'^"^^^^^ 
work  be  done,  accepted'',  and  pleasant  unto  God ;  For  John  15.  [4, 5.] 
as  a  branch  cannot  bear  fruit  of  itself  saith  our  saviour 
Christ,  except  it  abide  in  the  vine;  so  cannot  you^  except 
you  abide  in  me.  I  am  the  vine  ^and  you  be  the  branches:  he 
that  abideth  in  me,  and  I  in  him,  he  bringeth  forth  much 
fruit:  for  without  me  you  can  do  nothing.    And  St.  Paul 
proveth,  that  Enoch*^  had  faith,  because  he  pleased  God; 
For  ivithout  faith,  saith  he,  it  is  not  possible  to  please  God.  Heb.  ii.  [5, 6.] 
And  again  to  the  Romans  he  saith.  Whatsoever  icork  w  Rom.  u.  [23.} 
done  ivithout  faith,  it  is  sin.    Faith  giveth  life  to  the  soul 
and  they  be  as  much  dead  to  God  that  lack  faith,  as  they 
be  to  the  world  whose  bodies  lack  souls.    Without  faith, 
all  that  is  done  of  us  is  but  dead  before  God,  although  the 
work  seem  never  so  gay  and  glorious  before  man.  Even 
as  the  picture*^  graven  or  painted  is  but  a  dead  representa- 
tion of  the  thing  itself,  and  is  without  life,  or  any  manner 
of  moving;  so  be  the  works  of  all  unfaithful  persons  before 
God:  they  do  appear  to  be  lively  works,  and  indeed  they 
be  but  dead,  not  availing  to  the  everlasting^  life:  they  be 
but  shadows  and  shews  of  lively  and  good  things,  and 
not  good  and  lively  things  indeed:  for  true  faith  doth  give 
life  to  the  works*",  and  out  of  such  faith  come  good  works, 
that  be  very  good  works  indeed;  and  without  faiths  no 


•  A  sermon]  An  homily  or  sermon 
A.B. 

^  accepted]  acceptable  A.B. 
•=  that  Enoch]  the  Eunoch  C.  that 
the  Eunuch  D. 


^  the  picture]  a  picture  A. 
^  everlasting]  eternal  A.B. 
^  works]  work  A. 
s  without  faith]  without  it  A.B. 
without  C. 


42 


The  First  Part  of  the  Sermon 


inPraefat.      woi'k  is  ffood  before  God,  as  saith  St.  Au2:ustin.    We  must 


set  no  good  works  before  faith,  nor  think  that  before  faith 
a  man  may  do  any  good  works'^;  for  such  works,  although 
they  seem  unto  men  to  be  praiseworthy,  yet  indeed  they  be 
but  vain,  and  not  allowed  before  God.  They  be  as  the 
course  of  an  horse'  that  runneth  out  of  the  Avay,  which 
taketh  great  labour,  but  to  no  purpose.  Let  no  man,  there- 
fore, saith  he,  reckon  upon  his  good  works  before  his  faith; 
whereas  faith  was  not,  good  works  were  not.  The  intent, 
saith  he,  maketh  the  good  works;  but  faith  must  guide 


Mall.  6.  [23.]   and  order  the  intent  of  man.    And  Christ  saith,  //  thine 


eye^  be  naught,  thy  lohole  body  is  full  of  darkness.  The 
eye  doth  signify  the  intent,  saith  St.  Augustin,  wherewith  a 
man  doth  a  thing :  so  that  he  which  doth  not  his  good 
works  with  a  godly  intent,  and  a  true  faith  that  worketh  by 
love,  the  whole  body  beside,  that  is  to  say  all  the  whole 
number  of  his  works  is  dark,  and  there  is  no  light  in  them'. 
For  good  deeds  be  not  measured  by  the  facts  themselves, 
and  so  discerned'^  from  vices;  but  by  the  ends  and  intents, 
for  the  which  they  were  done".  If  a  heathen  man  clothe 
the  naked,  feed  the  hungry,  and  do  such  other  like  works; 
yet,  because  he  doth  them  not  in  faith  for  the  honour  and 
love  of  God,  they  be  but  dead,  vain,  and  fruitless  works 
to  him.  Faith  it  is  that  doth  commend  the  work  to  God: 
for,  as  St.  Augustin  saith,  whether  thou  wilt  or  no,  that 
work,  that  cometh  not  of  faith,  is  naught;  where  the  faith 
of  Christ  is  not  the  foundation,  there  is  no  good  work,  what 
building  soever  we  make.  There  is  one  work,  in  the  which 
be  all  good  works,  that  is  faith,  which  worketh  by  charity: 
if  thou  have  it,  thou  hast  the  ground  of  all  good  works; 
for  the  virtues  of  sti'ength,  wisdom,  temperance,  and  justice, 
be  all  referred  unto  this  same  faith.  Without  this  faith  we 
have  not  them,  but  only  the  names  and  shadows  of  them; 
as  St.  Augustin  saith.  All  the  life  of  them  that  lack  the 
true  faith  is  sin,  and  nothing  is  good  without  him  that  is 
the  author  of  goodness:  where  he  is  not,  there  is  but  feigned 
virtue,  although  it  be  in  the  best  works.    And  St.  Augus- 


[Ps.  81. 3.]     tin,  declaring  this  verse  of  the  Psalm,  The  turtle  hath  found 


a  nest  where  she  may  keep  her  young  birds,  saith,  that 
Jews,  heretics,  and  pagans  do  good  works;  they  clothe  the 
naked,  feed  the  poor,  and  do  other  good  works°  of  mercy: 
but  because  they  be  not  done  in  the  true  faith,  therefore 


^  works]  work  A.B.C. 
'  an  horse]  a  horse  A.B.C. 
k  thine  eye]  Ihy  eye  A. 
'  in  them]  in  it  A.B. 


™  discerned]  dissevered  A. 
n  were  done]  be  done  A.B.C. 
o  good  works]  works  A.B.C. 


Of  Good  Works. 


43 


the  birds  be  lost.  But  if  they  remain  in  faith,  then  faith  is 
the  nest  and  safeguard  of  their  birds,  that  is  to  say,  safe- 
guard of  their  good  works,  that  the  reward  of  them  be  not 
utterly  lost.  And  this  matter  (which  St.  Augustin  at  large  De  vocatione 
in  many  books  disputeth)  St.  Ambrose  concludeth  in  few  ^^g^'''"'^''^- 
words,  saying,  He  that  by  nature  would  withstand  vice, 
either  by  natural  will  or  reason,  he  doth  in  vain  garnish  the 
time  of  this  life,  and  attaineth  not  the  very  true  virtues; 
for  without  the  worshipping  of  the  true  God,  that  which 
seemeth  to  be  virtue  is  vice.  And  yet  most  plainly  to  this 
purpose  writeth  St.  ChrysostomP  in  this  wise.  You  shalF°  ^® 
find  many  which  have  not  the  true  faith,  and  be  not  of  the  spiritu  s'anao. 
flock  of  Christ,  and  yet,  as  it  appeareth,  they  flourish  in 
good  works  of  mercy;  you  shall  find  them  full  of  pity, 
compassion,  and  given  to  justice;  and  yet,  for  all  that, 
they  have  no  fruit  of  their  works,  because  the  chief  work 
lacketh.  For  when  the  Jews  asked  of  Christ,  what  they 
should  do  to  work  good  works;  he  answered,  This  is  the  John  6.  [29.] 
ivork  of  God,  to  believe  in  him  whom  he  sent:  so  that  he 
called  faith  the  work  of  God.  And  as  soon  as  a  man  hath 
faith,  anon  he  shall  flourish  in  good  works;  for  faith  of 
itself  is  full  of  good  works,  and  nothing  is  good  without 
faith.  And  for  a  similitude,  he  saith,  that  they  which 
glister  and  shine  in  good  works,  without  faith  in  God,  be 
like  dead  men,  which  have  goodly  and  precious  tombs,  and 
yet  it  availeth  them  nothing.  Faith  may  not  be  naked 
without  good  works^,  for  then  it  is  no  true  faith:  and  when 
it  is  adjoined  to  works,  yet  it  is  above  the  works.  For  as 
men,  that  be  very  men  indeed,  first  have  life,  and  after  be 
nourished;  so  must  our  faith  in  Christ  go  before,  and  after 
be  nourished  with  good  works.  And  life  may  be  without 
nourishment,  but  nourishment  camiot  be  without  life.  A 
man  must  needs  be  nourished  by  good  works,  but  first  he 
must  have  faith.  He  that  doth  good  deeds,  yet  without 
faith,  he  hath  no  life.''  I  can  show  a  man  that  by  faith 
without  works  lived,  and  came  to  heaven:  but  without 
faith  never  man  had  life.  The  thief  that  was  hanged  when 
Christ  sufl'ered,  did  believe  only,  and  the  most  merciful 
God  justified^  him.  And  because  no  man  shall  say  again*, 
that  he  lacked  time  to  do  good  works,  for  else  he  would 
have  done  them:  truth  it  is,  and  I  will  not  contend  there- 
in; but  this  I  will  surely  affirm,  that  faith  only  saved  him. 


p  St.  Chrysostom]  St.  John  Chrys-  ^  hath  no  life]  hath  not  life  A. 
ostom  A.B.C.  » justified]  did  justify  A.B. 

^  good  works]  works  A.  '  say  again]  object  A.B. 


44 


The  Second  Part  of  the  Sermon 


If  he  had  lived,  and  not  regarded  faith,  and  the  works 
thereof,  he  should  have  lost  his  salvation  again.  But  this 
is  the  elTect  that  I  say,  that  faith  by  itself  saved  him,  but 
works  by  themselves  never  justified  any  man.  Here  ye 
have  heard  the  mind  of  St.  Chrysostom,  whereby  you  may 
perceive,  that  neither  faith  is  without  works,  (having  oppor- 
tunity thereto,)  nor  works  can  avail  to  everlasting"  life, 
without  faith. 


The  Second  Part''  of  the  Sermon  of  Good  Works, 

Of  three  things^^  which  were  in  the  former  sermon  espe- 
cially* noted  of  lively  faith,  two  be  declared*'  unto  you,  the 
first  was,  that  faith  is  never  idle,  without  good  works  when 
occasion  serveth:  the  second,  that  good  works  acceptable 
to  God  cannot  be  done  without  faith.    Now  to  go  forward*^ 
What  works    to  the  third  parf^,  that  is%  what  manner  of  works  they  be 
sprfng'oui'of    whlch  sprlug  out  of  truc  faith,  and  lead  faithful  men  unto 
faiih.  everlasting^  life.    This  cannot  be  known  so  well  as  by  our 

saviour  Christ  himself,  who  was  asked  of  a  certain  great 
Matt.  19.  [iG,  man  the  same  question;  What  works  shall  I  do,  said  a 
^^•^  prince,  to  come  to  everlasting  life?    To  whom  Jesus  an- 

swered. If  thou  wilt  come  to  everlasting^  life,  keep  the  com- 
mandments. But  the  prince,  not  satisfied  herewith,  asked 
farther.  Which  commandments?  The  Scribes  and  Pharisees 
had  made  so  many  of  their  own  laws  and  traditions,  to  bring 
men  to  heaven,  besides*^  God's  commandments,  that  this 
man  was  in  doubt  whether  he  should  come  to  heaven  by  those 
laws  and  traditions,  or  by  the  law'  of  God;  and  therefore  he 
asked  Christ,  which  commandments  he  meant.  Whereunto 
Christ  made  him  a  plain  answer,  rehearsing  the  command- 
Matt.  19.  [18,  ments  of  God,  saying.  Thou  shall  not  kill,  Thou  shall  not 
commit  adultery,  Thou  shall  not  steal,  Thou  shall  not  bear 
falsewitness.  Honour  thy  father  and  thy  mother^, and.  Love 
thy  neighbour  as  thyself    By  which  words  Christ  declared, 

■  everlasting]  eternal  A.B.  ^  third  part]    In  A.B.  is  added: 

»  The  second  part]  The  homily  is  which  in  the  former  sermon  was 

not  divided  in  A.  noted  of  faith. 

y  Of  three  things — without  faith]  ^  that  is]  that  is  to  say  A.B. 

omitted  A.  '  everlasting]  eternal  A.B. 

«  Of  three  things]  of  the  three  8  everlasting]  the  eternal  A.B.  the 

things  B.  everlasting  C. 

*  especially]  specially  B.C.  besides]  beside  A. 

^  two  be  declared]  to  be  declared  '  law]  laws  A.B. 

B.  k  and  thy  mother]  and  mother 

to  go  forward]  to  proceed  A.B.  A.B.C. 
to  go  forth  C. 


Of  Good  Works. 


45 


that  the  laws  of  God  be  the  very  way  that  doth  lead'  to  ever-  The  works  that 
lasting™  life,  and  not  the  traditions  and  laws  of  men.  So  that  {.Tti^k'sTr"' 
this  is  to  be  taken  for  a  most  true  lesson  taught  by  Christ's  &od's  com- 
own  mouth,  that  the  works  of  the  moral  commandments  of 
God  be  the  very  true  works  of  faith,  which  lead  to  the  blessed 
life  to  come.  But  the  blindness  and  malice  of  man,  even  from 
the  beginning,  hath  ever  been  ready  to  fall  from  God's  com- 
mandments: as  Adam  the  first  man,  having  but  one  com-  ^lan  from  his 
mandment,  that  he  should  not  eat  of  the  fruit  forbidden;  f,''^^gJ5i"| 
notwithstanding  God's  commandment,  he  gave  credit  unto  command- 
the  woman,  seduced  by  the  subtile  persuasion  of  the  serpent,  "ve^ been  ?ead  - 
and  so  followed  his  own  will,  and  left  God's  commandment,  to  do  the  like, 
And  ever  since  that  time,  all  that  came  of  him°  have°  been^^^^^j^^^^'j:^^^''^^ 
so  blinded  through  original  sin,  that  they  have  been  ever  own  phantasy 
ready  to  falli'  l^m  God  and  his  law,  and  to  invent  a  new   please  cod 
way  unto  salvation^  by  works  of  their  own  device;  so^^'^*^^^' 
much,  that  almost  all  the  world,  forsaking  the  true  honoiu- 
of  the  only  eternal  living  God,  wandered  about  their  own"* 
phantasies,  worshipping  some  the  sun,  the  moon,  the  stars; 
some  Jupiter,  Juno%  Diana,  Saturnus,  Apollo,  Neptunus,  The  devices 
Ceres,  Bacchus,  and  other  dead  men  and  women:  some, 
therewith  not  satisfied,  worshipped  divers  kinds  of  beasts, 
birds,  fish,  fowl,  and  serpents;  every  country^,  town,  and 
house,  in  mamier"  being  divided,  and  setting  up  images  of 
such  thmgs  as  they  liked,  and  worshipping  the  same.  Such 
was  the  rudeness  of  the  people  after  they  fell  to  their  own 
phantasies,  and  left  the  eternal  living  God  and  his  com- 
mandments, that  they  devised  imiumerable   images  and 
gods.    In  which  error  and  blindness  they  did  remain,  until 
such  time  as  Almighty  God,  pitying  the  blindness  of  man, 
sent  his  true  prophet  Moses  into  the  world,  to  reprove  and 
rebuke'^  this  extreme  madness,  and  to  teach  the  people 
to  know  the  only  living  God,  and  his  true  honour  and  wor- 
ship.   But  the  corrupt  inclination  of  man  was  so  much  The  devices 
given  to  follow  his  own  phantasv^  and,  as  you  would  sav/"'l"l°^''^'",'.^^ 

r    /•  1  •  1  •    T     1        1      i'         1  1  •         1/^1  of  the  Israelites 

to  favour  his  own  bird  that  he  brought  up  himself,  that  all 
the  admonitions,  exhortations,  benefits,  and  threatenings  of 
God  could  not  keep  him  from  such  his  inventions.  For 
notwithstandmg  all  the  benefits  of  God  showed  unto  the 
people  of  Israel,  yet  when  Moses  went  up  into  the  moun- 


and  idolatry  of 
he  Gentiles. 


'  doth  lead]  do  lead  A.B. 
^  everlasting]  eternal  A.B. 
B  all  that  came  of  him]  all  his  suc- 
cession A.B. 
°  have]  hath  A.B.C. 
p  fall]  decline  A.B. 
9  unto  salvation]  of  salvation  B. 
5 


'  their  own]  in  their  own  A. 
6  Juno]  some  Juno. 
'  country]  region  A.B. 
»  in  manner]  in  a  manner  A. 
»  reprove  and  rebuke]  reprehend 
A.B. 

y  phantasy]  phantasies  A.B.C. 


46 


The  Second  Part  of  the  Sermon 


Exod.32. 1.     tain  to  speak  with  Almighty  God,  he  had  tarried  there 


but  a  few  days,  when  the  people  began  to  invent  new 
gods:  and,  as  it  came  in^  their  heads,  they  made  a  calf  of 
gold,  and  kneeled  down  and  worshipped  it.  And  after 
that  they  followed  the  Moabites,  and  worshipped  Beel- 
phegor,  the  Moabites'  God.  Read  the  book  of  Judges,  the 
books'^  of  the  Kings,  and  the  Prophets;  and  there  you  shall 
find  how  unsteadfasf^  the  people  were,  how  full  of  inven- 
tions, and  more  ready  to  run  after  their  own  phantasies, 
than  God's  most  holy  commandments.  There  shall  you 
read  of  Baal,  Moloch,  Chamos,  Melchom^,  Baalpeor,  As- 
taroth,  Bel,  the  dragon,  Priapus,  the  brazen  serpent,  the 
twelve  signs,  and  many  other,  unto  whose  images  the 
people,  with  great  devotion,,  invented  pilgrimages,  pre- 
cious^" decking  and  censing  them,  kneelingipkdown  and  of- 
fering to  them,  thinking  that  an  high  merit  before  God, 
and  to  be  esteemed  above  the  precepts  and  commandments 
of  God.  And  where,  at  that  time,  God  commanded  no 
sacrifice  to  be  made  but  in  Jerusalem  only,  they  dids  clean 
contrary,  making  altars  and  sacrifices  every  where,  in  hills, 
in  woods,  and  in  houses,  not  regarding  God's  command- 
ments, but  esteeming  their  own  phantasies  and  devotions'^ 
to  be  better  than  they.^  And  the  error  hereof  was  so 
spread  abroad,  that  not  only  the  unlearned  people,  but  also 
the  priests  and  teachers  of  the  people,  partly  by  glory  and 
covetousness'^  were  corrupted,  and  partly  by  ignorance 
blindly  deceived'  with  the  same  abominations:  so  much, 
that  king  Achab  having  but  only  Elias  a  true  teacher  and 


ri  Kings  18     minister  of  God,  there  were  four"^  hundred  and  fifty  priests 


that  persuaded  him  to  honour  Baal,  and  to  do  sacrifice  in 
the  woods  or  groves.  And  so  continued  that  horrible  error, 
until  the  three  noble  kings,  as  Josaphat,  Ezechias,  and  Jo- 
sias,  God's  chosen"  ministers,  destroyed  the  same  clearly, 
and  brought  again"  the  people  from  such  their  feigned  in- 
ventions, unto  the  very  commandments  of  God:  for  the 
which  thing  their  immortal  reward  and  glory  doth  and 
shall  remain  with  God  for  ever.    And  beside  the  foresaid 


Rengions  and  inventious,  the  inclination  of  man  to  have  his  own  holy  de- 
secis  among    yotious  dcviscd  ucw  sccts  and  religions,  called  Pharisees, 

tho  Jews.  o         7  7 


^  in]  into  A. 

books]  book  B.D. 
^  unsteadfast]  inconstant  A.B. 
^  Melchom]  Mechom  A.B.C. 
^  precious]  preciousl)^  A.B. 
e  they  did]  did  B. 
^  devotion]  devotions  A.B.C. 


'  they]  them  A.B. 


^  covetousness]  avarice  A.B. 
1  deceived]  seduced  A.B. 


n>  four]  viii.  A.  eighth  B.C.D, 
n  chosen]  elect  A.B. 


°  brought  again]  reduced  A.B. 


Of  Good  Works. 


47 


Sadducees,  and  scribes,  with  many  holy  and  godly  tradi- 
tions and  ordinances,  (as  it  seemed  by  the  outward  appear- 
ance and  goodly  glistering  of  the  works,)  but  in  very  deed  all 
tending  to  idolatry,  superstition  and  hypocrisy;  their  hearts 
within  being  full  of  malice,  pride,  covetousness,  and  all 
wickedness?.  Against  which  sects  and  their  pretended^ 
holiness  Christ  cried  out  more  vehemently  than  he  did 
against  any  other  persons,  saying,  and  often  rehearsing'* 
these  words,  Woe  be  to  you,  scribes  and  Pharisees,  ye  hy- Man.  23.  [25, 
pocrites!  for  you  make  clean  the  vessel  ivithout,  but  luithin'^^-^ 
ye^  be  full  of  ravine  and  filihiness;  Thou  blind  Pharisee 
and  hypocrite!  first  make  the  inward  part  clean.  For  not- 
withstanding all  the  goodly  traditions  and  outward  shews' 
of  good  works  devised  of  their  own  imagination,  whereby 
they  appeared  to  the  world  most  religious  and  holy  of  all 
men;  yet  Christ,  who  saw  their  hearts,  knew  that  they 
were  inwardly,  in  the  sight  of  God,  most  miholy,  most 
abominable,  and  farthest  from  God  of  all  men.  Therefore 
said  he  imto  them.  Hypocrites,  the  prophet  Esay  spake  fullM&n.  15.  [7-0.1 
truly  of  you,  when  he  said,  This  people  honour  me  ivithisei\.29.  iisj 
their  lips, -but  their  heart  is  far  from  me.  They  worship 
me  in  vain  that  teach  doctrines  and  commandments  of 
men:  for  you  leave  the  commandments  of  God  to  keep 
your  own  traditions. 

And  though  Christ  said.  They  worship"^  God  in  vain  that  [Man.  15, 9.] 
teach  doctrines  and  commandments  of  men;  yet  he  meant  jMan's  laws 
not  thereby  to  overthrow  all  men's  commandments;  for  he  ^"^g^and 
himself  was  ever  obedient  to  the  princes  and  their  laws,  kept,  but  not 
made  for  good  order  and  governance  of  the  people:  but  he  as  God's  lawa. 
reproved  the  laws  and  traditions  made  by  the  scribes  and 
Pharisees,  which  were  not  made  only  for  good  order  of  the 
people,  (as  the  civil  laws  were,)  but  they  were  set  up  so 
high^,  that  they  were  made  to  be  right  and  pure 5"  worship- 
pmg  of  God,  as  they  had  been  equal  with  God's  laws,  or 
above  them:  for  many  of  God's  laws  could  not  be  kept, 
but  were  fain  to  give  place  unto  them.    This  arrogancy 
God  detested,  that  man  should  so  advance  his  laws  to  make 
them  equal  with  God's  laws,  wherein  the  true  honouring 
and  right  worshipping  of  God  standeth,  and  to  make  his 
laws  for  them  to  be  left  off^.    God  hath  appointed  his  laws, 
whereby  his  pleasure  is  to  be  honoured.    His  pleasure  is 


p  -^-ickedness]  iniquity  A.B. 
4  pretended]  pretensed  A.B.C. 
*■  rehearsing]  repeating  A.B. 

•  ye]  you  A.B.C. 

*  shews]  shew  A. 

"  worship]  worshipped  A.B. 


*  set  up  so  high]  so  highly  extolled 
A.B. 

y  right  and  pure]  a  right  and  sin- 
cere A.  a  right  sincere  B.  a  right 
and  pare  C. 

2  left  off]  omitted  A.B. 


48 


The  Second  Part  of  the  Sermon 


were  esteemed 
as  God's  laws. 


also,  that  all  men's*  laws,  not  being^  contrary  unto*'  his 
laws,  shall  be  obeyed  and  kept,  as  good  and  necessary  for 
every  commonweal,  but  not  as  things  wherein  principally 
his  honour  resteth:  and  all  civil  and  man's  laws  either  be, 
or  should  be  made,  to  bring*^  men  the  better  to  keep^  God's 
laws,  that  consequently,  or  followingly*",  God  should  be  the 
better  honoured  by  them.    Howbeit,  the  scribes  and  Pha- 
risees were  not  content  that  their  laws  should  be  no  higher 
esteemed  than  other  positive  and  civil  laws;  nor  would  not 
have  them  called  by  the  name  of  others  temporal  laws; 
Holy  traditions  but  Called  them  holy  and  godly  traditions,  and  would  have 
them  esteemed,  not  only  for  a  right  and  true  worshipping 
of  God,  as  God's  laws  be  indeed,  but  also  for'»  the  most 
high  honouring  of  God,  to  the  which  the  commandments  of 
God  should  give  place.    And  for  this  cause  did  Christ  so 
[Luke  16. 15.]  vehemently  speak  against  them,  saying,  Your  traditions, 
which  men  esteem  so  high,  be  abomination  before  God; 
Holiness  of     for  commonly  of  such  traditions,  followeth  the  transgres- 
nian's  device  is  gion  or  breaking'  of  God's  commandments,  and  a  more  de- 
caS^iThrt  God  votioii  ill  keeping'^  of  such  things,  and  a  greater  conscience 
is  offended.     in  breaking  of  them,  than  of  the  commandments  of  God. 
i4j"'  As  the  scribes  and  Pharisees  so  superstitiously  and  scru- 

pulously kept  the  sabbath,  that  they  were  offended  with 
Christ  because  he  healed  sick  men;  and  with  his  apostles, 
[Matt.  12.1,2.]  because  they,  being  sore  hungry,  gathered  the  ears  of  corn 
to  eat  upon  that  day;  and  because  his  disciples  washed 
not  their  hands  so  often  as  the  traditions  required,  the 
Matt.  15.  [2.]  scribes  and  Pharisees  quarrelled  with  Christ,  saying,  Why 
do  thy  disciples  break  the  traditions  of  the  seniors?  But 
Christ  laid  to  their  charge^,  that  they,  for  to  keep™  their 
own  traditions,  did  teach  men  to  break  the  very  command- 
ments of  God:  for  they  taught  the  people  such  a  devotion, 
that  they  offered  their  goods  into  the  treasure-house  of  the 
[Mark  7.  II,  temple  under  the  pretence  of  God's  honour,  leaving  their 
^^■J  fathers  and  mothers,  to  whom  they  were  chiefly  bound, 

unholpen ;  and  so  they  break  the  commandnients  of  God, 
[Matt.  23.  ic]  to  keep  their  own  traditions.    They  esteemed  more  an  oath 
made  by  the  gold  or  oblation  in  the  temple,  than  an  oath 
made  in  the  name  of  God  himself,  or  of  the  temple.  They 


a  men's]  man's  A.B. 

^  not  being]  being  not  A.B.C. 

nnlo]  to  A.B.C. 
^  bring]  induce  A.B.  bring  in  C. 
*  keep]  observe  A.B. 
^  or  followingly]  omitted  A.B. 
6  other]  our  B. 


^  for]  to  be  A.B.C. 

i  or  breaking]  omitted  A.B. 

k  in  keeping]  in  the  observing  A. 
B.  in  the  keeping  C. 

'  laid  to  their  charge]  objected 
against  them  A.B. 

™  keep]  observe  A.B. 


Of  Good  TVorks. 


49 


were  more  studious  to  pay  their  tithes  of  small  things,  than 
to  do  the  greater  thmgs  commanded  of  God,  as  works  of 
mercy,  or  to  do  justice,  or  to  deal  sincerely,  uprightly,  and 
faithfully  with  God  and  man:  These^  saith  Christ,  ought  /oMait.  23.  [23.] 
be  done,  and  the  other  not  left  undone"^.  And,  to  be  short, 
they  were  of  so  blmd  judgment,  that  they  stumbled  at  a 
straw,  and  leaped  over  a  block;  they  would,  as  it  were, 
nicely  take  a  fly  out  of  theh  cup,  and  drink  down  a  whole 
camel;  and  therefore  Christ  called  them  blind  guides,  isim.  23.04.2 
warning  his  disciples  from  time  to  time  to  eschew  their 
doctrme.  For  although  they  seemed  to  the  world  to  be 
most  perfect  men,  both  in  living  and  teachmg,  yet  was 
their  life  but  hypocrisy,  and  their  doctrine  but  sour  leaven, 
mingled"  with  superstition,  idolatiy,  and  overthwartP  judg- 
ment, setting  up  the  traditions  and  ordinances  of  man, 
instead*!  of  God's  commandments. 


The  Third  Par^  of  the  Sermoii  of  Good  Works, 

AT  all  men*  might  rightly  judge  of  good  works,  it 
hath  been  declared  in  the  second  part  of  this  sermon,  what 
kind  of  good  works  they  be  that  God  would  have  his  people 
to  walk  in,  namety,  such  as  he  hath  commanded  in  his  holy 
scripture,  and  not  such  works  as  men  have  studied  out*  of 
their  own  brain,  of  a  blind  zeal  and  devotion,  without  the 
word  of  God:  and  by  mistaking  the  nature  of  good  works, 
man  hath  most  highly  displeased  God,  and  hath  gone  from 
his  will  and  commandments".  So  that  thus  you  have 
heard''  how  much  the  world,  from  the  beginning  until 
Christ's  tune,  was  ever  ready  to  fall  from  the  command- 
ments of  God,  and  to  seek  other  means  to  honour  and 
serve  him,  after  a  devotion  found  out^  of  their  own  heads; 
and  how  they  did  set  up^  their  own  traditions  as  high  or 
above  God's  commandments;  which  hath  happened  also 
in  our  times  (the  more  it  is  to  be  lamented)  no  less  than 
it  did  among  the  Jews,  and  that  by  the  corruption,  or 
at  least^  by  the  negligence  of  them  that  chiefly  ought  to 

n  left  undone]  omitted  A.B.  *  studied  out]  imagined  A. 

°  mingled]  mLxt  A.B.  "  commandments]  commandment 

p  overthwart]  preposterous  A.B.  B.C. 

instead]  in  the  stead  A.B.C.  *  So  that  thus  you  have  heard] 

^  The  third  part]  The  homily  is  not  Thus  have  you  heard  A. 

divided  in  A.  r  found  out]  imagined  A.B. 

•  That  all  men — and  command-  ^  did  set  up]  extolled  A.B. 

ments]  omitted  A.  *  at  least]  at  the  least  A.B.C. 

5^ 


50 


The  Third  Part  of  the  Sermon 


have  preferred  God's  commandments,  and  to  have^  pre- 
served the  pure''  and  heavenly  doctrine  left  by  Christ. 
What  man,  having  any  judgment  or  learning,  joined  with  a 
true  zeal  unto  God,  doth  not  see  and  lament  to  have  entered 
into  Christ's  religion,  such  false  doctrine,  superstition,  idol- 
atry, hypocrisy,  and  other  enormities  and  abuses,  so  as  by 
little  and  little,  through  the  sour  leaven  thereof,  the  sweet 
bread  of  God's  holy  word  hath  been  much  hindered  and 
laid  apart?  Never  had  the  Jews  in  their  most  blindness  so 
many  pilgrimages  unto  images,  nor  used*^  so  much  Imeeling, 
kissing,  and  censing  of  them,  as  hath  been  used  in  our  time. 
Sects  and  reii-  Sccts  and  feigned  religions  were  neither  the  fortieth^  part 
chdsiian  men.  many  among  the  Jews,  nor  more  superstitiously  and 
ungodly  abused,  than  of  late  days  they  have  been  among 
us:  which  sects  and  religions  had  so  many  hypocritical  and 
feigned^  works  in  their  state  of  religion,  as  they  arrogantly 
named  it,  that  their  lamps,  as  they  said,  ran  always  over, 
able  to  satisfy  not  only  for  their  own  sins,  but  also  for  all  other 
their  benefactors,  brothers,  and  sisters  of  religion?,  as  most 
ungodly  and  craftily  they  had  persuaded  the  multitude  of 
ignorant  people;  keeping  in  divers  places,  as  it  were,  marts 
or  markets  of  merits,  being  full  of  their  holy  relics,  images, 
shrines,  and  works  of .  overflowing  abundance^  ready  to  be 
sold;  and  all  things  which  they  had  were  called  holy,  holy 
cowls,  holy  girdles,  holy  pardons,  holy  beads^,  holy  shoes, 
holy  rules,  and  all  full  of  holiness.  And  what  thing  can 
be  more  foolish,  more  superstitious,  or  ungodly,  than  that 
men,  women,  and  children,  should  wear  a  friar's  coat  to  de- 
liver them  from  agues  or  pestilence?  or  when  they  die,  or 
when  they  be  buried,  cause  it  to  be  cast  upon  them,  in  hope 
thereby  to  be  saved?  Which  superstition,  although  (thanks 
be  to  God)  it  hath  been  little  used  in  this  realm,  yet  in 
divers  other  realms  it  hath  been  and  yet  it  is  used'^  among 
many,  both  learned  and  unlearned.  But,  to  pass  over  the 
innumerable  superstitiousness  that  hath  been  in  strange  ap- 
parel, in  silence,  in  dormitory,  in  cloister,  in  chapter,  in 
choice  of  meats  and  drinks',  and  in  such  like  things,  let  us 
consider  what  enormities  and  abuses  have  been  in  the  three 
chief  principal  points,  which  they  called  the  three  essentials, 


^  preferred  God's  commandments,  ^  overflowing  abundance]  super- 

and  to  have]  omitted  D.  erogation  A.B. 

pure]  sincere  A.B.  '  holy  pardons,  holy  beads,]  holy 

used]  using  B.  pardoned  beads  A.  holy  pardons, 

«  fortieth]  forty  A.B.C.  beads,  CD. 

f  and  feigned]  omitted  A.B.  ^  it  is  used]  is  used  A.B.C. 

6  of  religion]  of  their  religion  A.B.  ^  and  drinks]  and  in  drinks  A. 

B.C. 


Of  Good  Works. 


51 


or  three  chief  foundations™  of  rehgion,  that  is  to  say,  obe- 
dience, chastity,  and  wilful  poverty. 

First,  under  pretence  or  colour"  of  obedience  to  their  The  three  chief 
father  in  religion,  (which  obedience  they  made  themselves,)  g^Jn^  ° 
they  were  made  free'*,  by  their  rule?  and  canons,  from  the 
obedience  of  their  natural  father  and  mother,  and  from  the 
obedience  of  emperor  and  king,  and  all  temporal  power, 
whom  of  very  duty  by  God's  laws  they  were  bomid  to 
obey.  And  so  the  profession  of  their  obedience  not  due 
was  a  forsaking*!  of  their  due  obedience.  And  how  their 
profession  of  chastity  was  kept"*,  it  is  more  honesty  to  pass 
over  in  silence,  and  let  the  world  judge  of  that  which  is 
well  known,  than  with  unchaste  words,  by  expressing  of 
their  unchaste  life,  to  offend  chaste  and  godly  ears.  And 
as  for  their  wilful  poverty,  it  was  such,  that  when  in  posses- 
sions, jewels,  plate,  and  riches,  they  were  equal  or  above 
merchants,  gentlemen,  barons,  earls,  and  dukes;  yet  by 
this  subtile  sophistical  term,  Proprium  in  communis,  that 
is  to  say.  Proper  in  common*,  they  mocked"  the  world, 
persuading,  that  notwithstanding  all  their  possessions  and 
riches,  yet  they  kept^  their  vow,  and  were  in  wilful  po- 
verty. But  for  all  their  riches,  they  might  never^  help 
father  nor  mother,  nor  other  that  were  indeed  very  needy 
and  poor,  without  the  license  of  their  father  abbot,  prior, 
or  warden;  and  yet  they  might  take  of  every  man,  but  they 
might  not  give  aught  to  any  man,  no  not  to  them  whom  the 
laws  of  God  bound  them  to  help:  and  so,  through  their 
traditions  and  rules,  the  laws  of  God  could  bear  no  rule 
with  them:  and  therefore  of  them  might  be  most  truly  said 
that  which  Christ  spake  unto  the  Pharisees,  You  break  Me  Matt.  15.  [3,8.] 
commandments  of  God  by  your  traditions:  you  honour  God 
with  your  lips,  but  your  hearts  be  far  from  him.  And  the 
longer  prayers  they  used  by  day  and  by  night,  mider  pre- 
tence or  colour^  of  such  holiness,  to  get  the  favour  of 
widows  and  other  simple  folks,  that  they  might  sing  trentals 
and  service  for  their  husbands  and  friends,  and  admit  or 
receive''  them  into  their  prayers^;  the  more  truly  is  veri- 
fied of  them  the  saying  of  Christ,  Woe  be  unto  you""  5a'26e5  Mait.  23.  [14, 

15.] 


™  or  three  chief  foundations]  omit- 
ted A.B. 

°  or  colour]  omitted  A.B. 
°  made  free]  exempted  A.B. 
p  rule]  rules  A.B.C. 
1  forsaking]  renunciation  A.B. 

kept]  observed  A.B. 
•  communi]  commune  D. 


*  that  is  to  say,  Proper  in  common] 
omitted  A.B. 

»  mocked]  deluded  A.B. 
^  kept]  observed  A.B. 
y  never]  neither  A.  nether  B. 
z  or  colour]  omitted  A.B. 
»  or  receive]  omitted  A.B. 
^  prayers]  suffrages  A.B. 
c  unto  you]  to  you  A.B.C. 


52 


The  Third  Part  of  the  Sermon 


and  Pharisees,  hypocrites!  for  you  devour  widows^  houses 
under  colour  of  long  prayers;  therefore  your  damnation 
shall  be  the  greater.  Woe  be  to  you,  scribes  and  Pharisees, 
hypocrites!  for  you  go  about  by  sea  and  by  land  to  make 
more'^  novices,  3,nd  new  brethren;  and  ivhen  they  be  let  in, 
or  received^  of  your  sect,  you  make  them  the  children  of 
hell  ivorse  than  yourselves  be.  Honour  be  to  God,  who 
did  put  hght  in  the  heart  of  his  faithful  and  true  minister 
of  most  famous  memory,  king  Henry  the  eighth,  and  gave 
him  the  knowledge  of  his  word,  and  an  earnest  affection 
to  seek  his  glory,  and  to  put  away  all  such  superstitious 
and  Pharisaical  sects,  by  antichrist  invented,  and  set  up 
against^  the  true  word  of  God,  and  glory  of  his  most  blessed 
name,  as  he  gave  the  like  spirit  unto  the  most  noble  and 
famous  princes,  Josaphat,  Josias,  and  Ezechias.  God  grant 
all  us  the  king's§^  highness'  faithful  and  true  subjects,  to 
feed  of  the  sweet  and  savoury  bread  of  God's  own  word, 
and  (as  Christ  commanded)  to  eschew  all  our  pharisaical 
and  papistical  leaven  of  man's  feigned  religion:  which, 
although  it  were  before  God  most  abominable,  and  contrary 
to  God's  commandments  and  Christ's  pure  religion,  yet  it 
was  praised^'  to  be  a  most  godly  life,  and  highest  state  of 
perfection:  as  though  a  man  might  be  more  godly,  and 
more  perfect,  by  keeping  the  rules,  traditions,  and  profes- 
sions of  men,  than  by  keeping  the  holy  commandments  of 


Other  devices  God.  And  briefly  to  pass  over  the  ungodly  and  counter- 
uons^"^^'^^'^'  feit  religions',  let  us  rehearse  some  other  kinds  of  papistical 
superstitions  and  abuses,  as  of  beads,  of  lady  psalters,  and 
rosaries,  of  fifteen  O^s,  of  St.  Bernard's  verses,  of  St.  Agathe's 
letters;  of  purgatory,  of  masses  satisfactory,  of  stations  and 
jubilees,  of  feigned  relics,  of hallowed  beads,  bells,  bread, 
water,  palms',  candles,  fire,  and  such  other;  of  supersti- 
tious fastings,  of  fraternities  or  brotherhoods"*,  of  pardons, 
with  such  like  merchandize,  which  were  so  esteemed  and 
abused  to  the  great  prejudice  of  God's  glory  and  com- 
mandments, that  they  were  made  most  high  and  most  holy 
things,  whereby  to  attain  to  the  everlasting"  life,  or  remis- 
sion of  sin:  yea  also  vain  inventions,  unfruitful  ceremonies, 
Decrees  and    and  ungodly  laws,  decrees,  and  councils  of  Rome,  were  in 


such  wise  advanced,  that  nothing  was  thought  comparable 


f  against]  again  CD. 
e  king's]  queen's  C. 


^  more]  mo  A.B.C.D. 
«  let  in,  or  received]  admitted  A.B. 


k  of]  or  D. 
'  palms]  psalms  D. 
^  or  brotherhoods]  omitted  A.B. 


»>  praised]  extolled  A.B. 
'  religions]  religion  D. 


or  brotherheads  CD. 
"  everlasting]  eternal  A.B. 


Of  Good  Works. 


53 


in  authority,  wisdom,  learning,  and  godliness  unto  them;  so 
that  the  laws  of  Rome,  as  they  said,  were  to  be  received  of 
all  men  as  the  four  evangelists,  to  the  which  all  laws  of 
princes  must  give  place:  and  the  laws  of  God  also  partly 
were  left  otf°  and  less  esteemed,  that  the  said  laws,  decrees, 
and  councils,  with  their  traditions  and  ceremonies,  might 
be  more  duly  kept?,  and  had  in  greater  reverence.  Thus 
was  the  people  tlirough  ignorance  so  blinded  with  the 
godlyi  shew  and  appearance  of  those  things,  that  they 
thought  the  keeping'^  of  them  to  be  a  more  holiness,  a  more 
perfect  service  and  honouring  of  God,  and  more  pleasing  to 
God,  than  the  keeping  of  God's  commandments.  Such 
hath  been  the  corrupt  inclination  of  man,  ever  supersti- 
tiously  given  to  make  new  honouring  of  God  of  his  own 
head,  and  then  to  have  more  affection  and  devotion  to  keep^ 
that,  than  to  search  out  God's  holy  commandments,  and 
to  keep  them.  And  furthermore,  to  take  God's  command- 
ments for  men's  commandments,  and  men's  command- 
ments for  God's  commandments,  yea,  and  for  the  highest 
and  most  perfect  and  holy  of  all  God's  conmiandments. 
And  so  was  all  confused,  that  scant  well  learned  men,  and 
but  a  small  number  of  them  knew,  or  at  the  least  would 
Imow,  and  durst  affirm  the  truth,  to  separate  or  sever* 
God's  commandments  from  the  commandments  of  men. 
Whereupon  did  grow  much  error,  superstition,  idolatry, 
vain  religion,  overthwart"  judgment,  great  contention,  with 
all  ungodly  living. 

Wlierefore,  as  you  have  any  zeal  to  the  right  and  pure  An  exhortation 
honouring  of  God,  as  you  have  any  regard  to  your  o'^^^i^of  G(f(j?/^om^ 
souls,  and  to  the  life  that  is  to  come,  which  is  both  with- mandments." 
out  pain,  and  without  end,  apply  yourselves  chiefly  above 
all  things^  to  read  and  hear^  God's  word,  mark  diligently 
therein  what  his  will  is  you  shall  do,  and  with  all  yom'  en- 
deavour apply  yourselves  to  follow  the  same.    First,  you  a  brief  rehear- 
must  have  an  assured  faith  in  God,  and  give  yom'selves  ^^^^"[^^^^^'^ 
wholly  mito  him,  love  him  in  prosperity  and  adversity,  and  ments. 
dread  to  offend  him  evermore:  then,  for  his  sake,  love  all 
men%  friends  and  foes,  because  they  be  his  creation  and 
image,  and  redeemed  by  Christ,  as  ye  are.    Cast  in  your 
minds,  how  you  may  do  good  unto  all  men  mito  your 


"  left  off]  omitted  A.B.  «  overthwart]   preposterous  A.B. 

P  kept]  obsen^ed  A.B.  overwhart  C. 

^  godly]  goodly  A.B.C.  ^  all  things]  all  thing  A.B.C. 

keeping]  observing  A.B.  y  and  hear]  and  to  hear  A.B.C. 

'  keep]  observe  B.  z  all  men]  of  all  men  B. 

*  or  sever]  omitted  A.B. 


54        Third  Part  of  the  Sermon  of  Good  Works. 


powers,  and  hurt  no  man.  Obey  all  your  superiors  and 
governors;  serve  your  masters  faithfully  and  diligently, 
as  well  in  their  absence  as  in  their  presence,  not  for  dread 
of  pvmishment  only,  but  for  conscience  sake,  knowing  that 
you  are  bomid  so  to  do  by  God's  commandments.  Dis- 
obey not  your  fathers  and  mothers,  but  honour  them,  help 
them,  and  please  them  to  your  power.  Oppress  not,  kill 
not,  beat  not,  neither  slander  nor  hate  any  man;  but  love 
all  men,  speak  well  of  all  men,  help  and  succour  every  man 
as  you  may,  yea,  even  your  enemies  that  hate  you,  that 
speak  evil  of  you,  and  that  do  hurt  you.  Take  no  man's 
goods,  nor  covet  your  neighbour's  goods  wrongfully;  but 
content  yourselves  with  that  which  ye  get  truly;  and  also 
bestow  your  own  goods  charitably,  as  need  and  case  re- 
quireth.  Flee  all  idolatry,  witchcraft,  and  perjury;  com- 
mit no  manner  of  adultery,  fornication,  or  other^  unchaste- 
ness,  in  will  nor  in  deed,  with  any  other  man's  wife,  widow, 
or  maid^,  or  otherwise.  And  travailing  continually  (during 
this  thus  in  keeping*^  the  commandments  of  God, 

(wherein  standeth^  the  pure,  principal,  and  right^  honour 
of  God,  and  which  wrought  in  faiths,  God  hath  ordained 
to  be  the  right  trade  and  pathway  unto  heaven,)  you  shall 
not  fail,  as  Christ  hath  promised,  to  come  to  that  blessed 
and  everlasting''  life,  where  you  shall  live  in  glory  and  joy 
with  God  for  ever:  to  whom  be  praise',  honour,  and  em- 
pery,  for  ever  and  ever.  Amen. 

*  or  other]  nor  other  A.B.C.  «  standeth]  consisteth  A.B. 


^  widow,  or  maid]  widow,  maid  A. 


^  right]  direct  A.B. 
6  wrought  in  faith]  omitied  A. 
^  everlasting]  eternal  A.B. 
'  praise]  laud  A.B. 


B.C. 

"  this  life]  your  life  A.B.C. 
^  in  keeping]  in  the  observing  A. 
B.  in  the  keeping  C, 


A  s  E  R  :\i  0 


Of  Christian  Love  and  Charity, 


Of  all  tilings  that  be  good  to  be  taught  mito  Cliiistian 
people,  there  is  nothing  more  necessary  to  be  spoken  of, 
and  daily  called  upon,  than  charity;  as  well  for  that  all 
manner  of  works  of  righteousness  be  contained  in  it,  as  also 
that  the  decay  thereof  is  the  ruin  or  fall''  of  the  world,  the 
lianislunent  of  virtue,  and  the  cause  of  all  vice.  And  for- 
somuch  as  almost  every  man  maketh  and  frameth  to  liim- 
self  charity  after  his  o^vn  appetite,  and  how  detestable 
soever  his  life  be  both  imto  God  and  man,  yet  he  per- 
suadeth  himself  still  that  he  hath  charity:  therefore  you 
shall  hear  now  a  true  and  plain  description  or  setting  forth^ 
of  charity,  not  of  men's  imagmation,  but  of  the  very  words 
and  example  of  om'  saviom'  Jesus  Clnist:  in  which  descrip- 
tion or  setting  foith^,  every  man  (as  it  were  in  a  glass)  may 
consider  himself,  and  see  plauily  without  error,  whether  he 
be  in  the  true  charity  or  not. 

Charity  is,  to  love  God  with  all  om'  heart,  aU  our  soul%  vriiai  charity 
and  all  our  powers  and  strength.    With  all  our  heart;  that  i^j^^ 
is  to  say,  that  oiu*  heart^,  mind,  and  study  be  set  to  be-  Gad. 
lieve  his  word,  to  trust  in  him,  and  to  love  liim  above  all 
other  thmgs  that  we  love  best  in  heaven  or  in  earth.  With 
all  our  life;  that  is  to  say,  that  our  chief  joy  and  delight 
be  set  upon  him  and  his  honour,  and  our  whole  life  given 
unto  the  service  of  him  above  all  things,  with  hun  to  live 
and  die,  and  to  forsake  all  other  things  rather  than  him: 
for  he  that  loveth  his  father  or  mother,  son  or  daughter,^i^n.\Q.[?n'.^ 
house  or  land,  more  than  me,  saith  CMst,  is  not  z^'Oz-Z/ij/ [Mark  lo.  29.] 
to  have  me.    SVith  all  om  powers;  that  is  to  say,  that  with 
our  hands  and  feet,  with  our  eyes  and  ears,  our  mouths 

*  A  sermon]  An  homily  A.B.  ^  soul]  life  A.B.C. 

^  or  fall]  omitted  A.B.  "  f  heart]  hearts  A.B.C. 

"  or  setting  forth]  omitted  A.B.  s  our  power]  our  powers  A.C.  your 

^  or  setting  forth]  omitted  A.B.  powers  B. 


56  The  First  Pari  of  the  Sermon 


and  tongues,  and  with  fffl  our  parts*^  and  powers  both  of 
body  and  soul,  we  should  be  given  to  the  keeping  and  ful- 
The  love  of  thy  filling  of  liis  commandments.    This  is  the  first  and  prin- 
nejghbour.      ^-p^j  ^^^^      charity;  but  it  is  not  the  whole:  for  charity 
is  also  to  love  every  man,  good  and  evil,  friend  and  foe; 
and  whatsoever  cause  be  given  to  the  contrary,  yet  never- 
theless to  bear  good-will  and  heart  unto  every  man,  to  use 
ourselves  well  unto  them,  as  well  in  words  and  counte- 
nances', as  in  all  our  outward  acts  and  deeds;  for  so  Christ 
himself  taught,  and  so  also  he  performed  indeed.    Of  the 
love  of  God  he  taught  in  this  wise  unto  a  doctor  of  the  law, 
that  asked  him,  which  was  the  great  and  chief  command- 
Matt.  22.  [37.]  ment  in  the  law:  Love  thy  Lord  God,  said  Christ,  ivith  all 
thy  heart,  ivith  all  thy  soul^,  and  ivith  all  thy  mind.  And 
of  the  love  that  we  ought  to  have  among  ourselves  each  to 
Matt.  5.  [43-  other,  he  teacheth  us  thus:  You  have  heard  it  taught  in 
^^•^  times  past,  Thou  shall  love  thy  friend,  and  hate  thy  foe: 

but  I  tell  you,  Love  your  enemies,  speak  well  of  them  that 
defame^  and  speak  evil  of  you,  do  well  to  them  that  hate 
you,  pray  for  them  that  vex  and  persecute  you,  that  you 
may  he  the  children  of  your  father  that  is  in  heaven:  for 
he  maketh  his  sun  to  rise  both  upon  the  evil  and  good,  and 
sendeth  rain  to  thejust^  and  unjust.  For  if  you  love  them 
that  love  you,  what  reward  shall  you  have?  Do  not  the 
publicans  likewise?  and  if  you  speak  well  only  of  them 
that  be  your  brethren  and  dear  beloved  friends,  ivhat  great 
matter  is  that?  Do  not  the  heathen  the  same  also?  These 
be  the  very  words  of  our  saviour  Christ  himself,  touching 
the  love  of  our  neighbour.  And  forasmuch  as  the  Phari- 
sees (with  their  most  pestilent  traditions,  and  false  interpre- 
tations and  glosses)  had  corrupted  and  almost  clearly  stopped 
up  this  pure  well  of  God's  lively  word,  teaching  that  this 
love  and  charity  pertained  only  to  a  man's  friends,  and  that 
it  was  sufficient  for  a  man  to  love  them  which  do  love  him, 
and  hate"  his  foes;  therefore  Christ  opened  this  well 
again,  purged  it  and  scoured  it  by  giving  unto  his  godly 
law  of  charity  a  true  and  clear  interpretation,  which  is  this; 
That  we  ought  to  love  every  man,  both  friend  and  foe, 
adding  thereto  what  commodity  we  shall  have  thereby,  and 
what  incommodity  by  doing  the  contrary.  What  thing  can 
we  wish  so  good  for  us,  as  the  eternal  heavenly  father  to 
reckon^  and  take  us  for  his  children?    And  this  shall  we  be 


all  our  parts]  all  other  parts  A. 
B.C. 

'  countenances]  countenance  A.B. 
k  soul]  life  A.B.C. 


'  defame]  defame  you  A.B.C. 
^  to  the  just]  to  just  A.B.C. 
n  and  hate]  and  to  hate  A.B.C. 
°  reckon]  repute  A.B. 


of  Charity. 


57 


sure  of,  saith  Christ,  if  we  love  every  man  without  excep- 
tion. And  if  we  do  otherwise,  saith  he,  we  be  no  better 
than  the  Pharisees,  publicans,  and  heathen,  and  shall  have 
our  reward  with  them,  that  is,  to  be  shut  out?  from  the 
nmiiber  of  God's  choseni  children,  and  from  his  everlastmg 
inheritance  in  heaven. 

Thus  of  true  charity,  Christ  tauglit  that  every  man  is 
bound  to  love  God  above  all  things,  and  to  love  every  man, 
friend  and  foe:  and  tliis''  likewise  he  did  use  himself,  ex- 
horting his  adversaries,  rebukmg  the  faults  of  his  adversa- 
ries; and  when  he  could  not  amend  them,  yet  he  prayed 
for  them.  First,  he  loved  God  his  father  above  all  things; 
so  much,  that  he  sought  not  his  own  glory  and  will,  but 
the  glory  and  will  of  his  father.  I  seek  not,  said  he,  mine  John  o.  [3o.] 
oivn  ivitl,  but  the  will  of  him  that  sent  me.  Nor  he  refused 
not  to  die,  to  satisfy  his  father's  will,  saying.  If  it  may  be,  ^latt.  26.  [39.] 
let  this  cup  of  death  pass  from  me^;  if  not  ^  thy  will  be  done, 
and  not  mine.  He  loved  not  only  his  friends,  but  also  his 
enemies,  which  in  their  hearts  bare  exceeding  great  hatred 
agamst  him,  and  with  their  tongues^  spake  all  evil  of  him, 
and  in  their  acts  and  deeds  pursued  him  with  all  their  might 
and  power,  even  unto  death:  yet  all  this  notwithstanding, 
he  withdrew  not  his  favour  from  them,  but  still  loved  them, 
preached  unto  them  of  love,  rebuked  their  false  doctrme, 
their  wicked  living,  and  did  good  unto  them,  patiently 
taking*^  whatsoever  they  spake  or  did  against  him.  When 
they  gave  him  evil  words,  he  gave  none  evil  again;  when 
they  did  strike  him,  he  did  not  smite  them  again^;  and 
when  he  suffered  death,  he  did  not  slay  them,  nor  threaten 
them,  but  prayed  for  them,  and  did  put''  all  things  to  his 
father's  will.  And  as  a  sheep  that  is  led  mito  the  shambles  isa.  53.  [7.] 
to  be  slain,  and  as  a  lamb  that  is  shorn  of  his  fleece,  Acts  s.  [32.] 
maketh^  no  noise  nor  resistance;  even  so  he  went  to^  his 
death  without  any  repugnance,  or  opening  of  his  mouth  to 
sa}^  any  evil.  Thus  have  I  set  forth"^  mito  you  what  charity 
is,  as  well  by  the  doctrine  as  by  the  examples^  of  Christ 
himself,  whereby  also  every  man  may  without  error  know 
himself,  what  state  and  condition  he  standeth  in,  whether 
he  be  in  charity  (and  so  the  child  of  the  father  in  heaven) 


P  shut  out]  excluded  A.B. 

^chosen]  elect  A.B. 

^  and  this]  and  thus  A.B.C. 

•  pass  from  me]  go  from  me  A.B.C. 
'  with  their   tongues]    in  their 

tongues  A.B.C. 

•  taking]  accepting  A.B. 

6 


*  smite  them  again]  smite  again 
A.B.C.  smile  him  again  D. 

y  did  put]  referred  A.B. 
2  maketh]  make  A.B. 

*  he  went  to]  went  he  unto  A.B.C. 
set  forth]  described  A.B. 

^  examples]  example  A.B.C. 


58 


The  Second  Part  of  the  Sermon 


or  not.    For  although  almost  every  man  persuaded  him- 
self to  be  in  charity,  yet  Jet  him  examine  none  other  man 
but  his  own  heart,  his  life  and  conversation,  and  he  shall 
not  be  deceived,  but  truly  discern^  and  judge  whether  he 
be  in  perfect  charity  or  not.    For  he  that  followeth  not  his 
own  appetite  and  will,  but  giveth  himself  earnestly  to  God, 
to  do  all  his  will  and  commandments,  he  may  be  sure  that 
he  loveth  God  above  all  things;  and  else,  surely  he  loveth 
John  14.  [15.]  him  not,  whatsoever  he  pretend:  as  Christ  said.  If  ye  love 
[John  14.21]  me,  keep  my  commandments.    For  he  that  knoweth  my 
commandments ,  and  keepeth  them^  he  it  is,  saith  Christ, 
John  14.  [23.  that  loveth  me.    And  again  he  saith,  He  that  loveth  me, 
^'^^  will  keep  my  word,  and  my  father  will  love  him,  and  we 

loill  both  come  to  him,  and  divell  with  him:  and  he  that 
loveth  me  not,  will  not  keep  my  ivords.  And  likewise,  he 
that  beareth  a  good  heart^  and  mind,  and  useth  well  his 
tongue  and  deeds  unto  every  man,  friend  and  foe,  he  may 
know  thereby  that  he  hath  charity.  And  then^  he  is  suree 
that  Almighty  God  taketh  him  for  his  dear  beloved  son,  as 
1  John  3.  [10.]  St.  John  saith.  Hereby  manifestly  are  known  the  children 
of  God  from  the  children  of  the  devil;  for  whosoever  doth 
not  love  his  brother,  belongeth  not  unto  God. 


The  Second  Part^  of  the  Sermon  of  Charity, 


Y. 


ou  have  heard^  a  plain  and  fruitful  setting  forth*^  of 
charity,  and  how  profitable  and  necessary  a  thing  charity 
is;  how  charity  stretcheth*  itself  both  to  God  and  man, 
friend  and  foe,  and  that  by  the  doctrine  and  example  of 
Christ;  and  also  who  may  certify  himself  whether  he  be 
in  perfect  charity  or  not.  Now,  as  concerning  the  same 
matter,  it  followeth.  The  perverse"^  nature  of  man,  cor- 
rupt with  sin,  and  destitute  of  God's  word  and  grace, 
thinketh  it  against  all  reason,  that  a  man  should  love  his 
enemy,  and  hath  many  persuasions  which  bring"  him  to 
Against  carnal  the  Contrary.  Against  all  which  reasons,  we  ought  as  well 
norfoi^we*'^^  teaching  as  the  living  of  our  saviour  Christ,  who 

Their^enemies.  loviug  US  whcu  we  wcrc  his  ciiemies  doth  teach  us  to  love 
our  enemies:  he  did  patiently  take  for  us  many  reproaches, 

discern]  decern  A.B.C.  •  You  have  heard — it  followeth] 

e  a  good  heart]  good  heart  A.B.C.  omitted  A. 

'  And  then]  And  when  D.  ^  setting  forth]  description  B. 

e  sure]  sure  also  A.B.C.  ^  stretcheth]  extendeth  B. 

h  The  second  part]  The  homily  is  The  perverse]  ButtheperverseA. 

not  divided  in  A.  "  bring]  induceth  A.  induce  B. 


of  Charity. 


59 


suffered  beating  and  most  cruel  death:  therefore  we  be 

no  members  of  hhn,  if  we  will  not  follow  him.    CArz-y^,  i  Pet.  2.  [21.] 

saith  St.  Peter,  suffered  for  us,  leaving  an  example  that 

we  should  folloiu  him. 

Furthermore,  we  must  consider,  that  to  love  our  friends, 
is  no  more  but  that  which  thieves,  adulterers,  homicides, 
and  all  wicked  persons  do ;  insomuch  that  Jews,  Turks, 
infidels,  and  all  brute  beasts,  do  love  them  that  be  their 
friends,  of  whom  they  have  their  living,  or  any  other  be- 
nefits. But  to  love  enemies,  is  the  proper  condition  of 
them"  that  be  the  children  of  God,  the  disciples  and  fol- 
lowers of  Christ.  Notwithstanding  man's  froward  and  cor- 
rupt nature  weigheth  over  deeply  many  times  the  offence 
and  displeasure  done  unto  him  by  enemies,  and  thinketh 
it  a  burden  intolerable,  to  be  bound  to  love  them  that 
hate  him.  But  the  burden  should  be  easy  enough,  if  on 
the  other  side  every  man  would  consider,  what  displeasure 
he  hath  done  to  his  enemy  again,  and  what  pleasure  he  hath 
received  of  his  enemy;  and  if  we  find  no  equal  or  even?  re- 
compence,  neither  in  receiving  pleasures  of  our  enemy,  nor 
in  requiting*!  displeasures'"  unto  him  again ;  then  let  us 
ponder  the  displeasures  which  we  have  done  unto^  Almighty 
God,  how  often  and  how  grievously  we  have  offended  him, 
whereof  if  Ave  will  have  of  God  forgiveness,  there  is  none 
othey  remedy^  but  to  forgive  the  offences  done  unto  us, 
which  be  very  small  in  comparison  of  our  offences  done 
against  God.  And  if  we  consider  that  he  which  hath 
offended  us  deserveth  not  to  be  forgiven  of  us,  let  us  consi- 
der again,  that  we  much  less  deserve  to  be  forgiven  of  God. 
And  although  our  enemy  deserves  not  to  be  forgiven  for 
his  own  sake,  yet  we  ought  to  forgive  him  for  God's  love, 
considering  how  great  and  many  benefits  we  have  received 
of  him  without  our  deserts,  and  that  Christ  hath  deserved 
of  us,  that  for  his  sake  we  should  forgive  them  their  tres- 
passes committed  against  us.  But  here  may  rise  a  neces- a  question, 
sary  question  to  be  dissolved.  If  charity  require  to  think, 
speak,  and  do  well  unto  every  man,  both  good  and  evil ; 
how  can  magistrates  execute  justice  upon  malefactors  or 
evil-doers'^  with  charity?  How  can  they  cast  evil  men  in 
prison,  take  away  their  goods,  and  sometimes  their  lives,  ac- 
cording to  laws,  if  charity  will  not  suffer  them  so  to  do? 


°  of  them]  only  of  them  A.B.C. 
p  or  even]  omitted  A.B. 
*i  requiting]  rendering  A.B. 
'  displeasures]  displeasure  A. 


•  unto]  against  A.B.C. 

*  remedy]  mean  A. 

"  or  evil-doers]  omitted  A.B. 


60 


The  Second  Part  of  the  Sermon 


Answer.  Hereuiito  is  a  plain  and  brief  answer,  that  plagues  and 
punishments  be  not  evil  of  themselves,  if  they  be  well  taken 
of  the  harmless^:  and  to  an  evil  man  they  are  both  good 
and  necessary,  and  may  be  executed  according  to  charity, 
and  with  charity  should  be  executed.    For  declaration 

Charity  haih    whereof,  you  shall  understand  that  charity  hath  two  offices; 

two  offices  lY^Q  Qj^Q  contrary  to  the  other,  and  yet  both  necessary  to  be 
used  upon  men  of  contrary  sort  and  disposition.  The  one 
office  of  charity  is,  to  cherish  good  and  harmless>'  men,  not 
to  oppress  them  with  false  accusations,  but  to  encou- 
rage them  with  rewards  to  do  well,  and  to  continue^  in  well- 
doing, defending  them  with  the  sword  from  their  adversa- 
ries; as^  the  office  of  bishops  and  pastors  is,  to  praise  good 
men  for  well  doing,  that  they  may  continue^  therein,  and 
to  rebuke  and  correct  by  the  word  of  God  the  offences  and 
crimes  of  all  evil-disposed  persons.  The  other*^  office  of 
charity  is,  to  rebuke,  correct,  and  punish  vice  without  re- 
gard'^ of  persons,  and  is^  to  be  used  against  them  only  that 
be  evil  men,  and  malefactors  or  evil-doers^.  And  that  it  is 
as  well  the  office  of  charity  to  rebuke,  punish,  and  correct 
them  that  be  evil,  as  it  is  to  cherish  and  reward  them  that 
be  good  and  harmless^,  St.  Paul  declareth,  writing  to  the 

Rom.  13.  [1-4.]  Romans,  saying.  That  the  high  powers  are  ordained  of 
God^not  to  be  dreadful  to  them  that  do  well,  hut  unto  male- 
factors, to  draw  the  sword  to  take  vengeance  of  him  that 

1  Tim.  [5. 20.]  committeth  the  sin^.  And  St.  Paul  biddeth  Timothy  stout- 
ly and  earnestly^  to  rebuke  sin  by  the  word  of  God.  So 
that  both  offices  should  be  diligently  executed,  to  fight 
against''  the  kingdom  of  the  devil,  the  preacher  with  the 
word,  and  the  governors'  with  the  sword:  else  they  neither 
love  God"™,  nor  them  whom  they  govern,  if,  for  lack  of 
correction,  they  wilfully  suffer  God  to  be  offended,  and 
them  whom  they  govern  to  perish.  For  as  every  loving 
father  correcteth  his  natural  son  when  he  doth  amiss;  or 
else  he  loveth  him  not;  so  all  governors  of  realms,  coun- 
tries, towns,  and  houses,  should  lovingly  correct  them  which 
be  offenders  under  their  governance,  and  cherish  them 
which  live  innocently,  if  they  have  any  respect  either  unto 

«  the  harmless]  innocents  A.B.  k  harmless]  innocent  A.B. 

y  harmless]  innocent  A.B.  ^  the  sin]  sin  B. 

*  continue]  persevere  A.B.  '  stoutly  and  earnestly]  constantly 
»  as]  and  A.B.C.  and  vehemently  A.B. 

b  continue]  persevere  A.B.  ^  fight  against]  impugn  A.B. 

c  The  other]  For  the  other  A.B.C.  '  governors]  governor  A.B.C. 

<"  regard]  acceptation  A.B.  »  neither  love  God]  love  neither 

•  and  is]  and  this  is  A.  and  this  B.  God  A.B.C. 
^  or  evil-doers]  omitted  A.B. 


of  Charity. 


61 


God  and  their  office,  or  love  unto  them  of  whom  they  have 
governance.  And  such  rebukes  and  pmiishments  of  them 
that  offend  must  he  done  in  due  time,  lest  by  delay  the 
offenders  fall  headlong"  into  all  manner  of  mischief,  and 
not  only  be  evil  themselves,  but  also  do  hurt  mito  many 
men,  drawing  other,  by  their  evil  example,  to  sin  and  out- 
rage after  them:  as  one  thief  may  both  rob  many  men,  and 
also  make  many  thieves;  and  one  seditious  person  may  allure 
many,  and  amioy°  a  whole  town  or  country.  And  such 
evil  persons  that  be  so  great  offenders  to  God?  and  the 
commonweal,  charity  requireth  to  be  cut^  from  the  body 
of  the  commonweal,  lest  they  corrupt  other  good  and 
honest  persons;  like  as  a  good  siugeon  cutteth  away  a 
rotten''  and  festered  member,  for  love  he  hath  to  the  v/hole 
body,  lest  it  infect  other  members  adjoining  unto  it^ 
Thus  it  is  declared  unto  you  what  true  charity  or  Chris- 
tian love  is,  so  plainly,  that  no  man  need  to  be  deceived; 
which  love  whosoever  keepeth,  not  only  toward*  God 
(whom  he  is  bound  to  love  above  all  things)  but  also  to- 
ward his  neighbour,  as  well  friend  as  foe,  it  shall  surely 
keep  him  from  all  offence  of  God,  and  just  offence  of  man. 
Therefore  bear  well  away  this  one  short  lesson.  That  by 
true  Christian  charity,  God  ought  to  be  loved  above  all 
things,  and  all  men  ought  to  be  loved",  good  and  evil, 
friend  and  foe,  and  to  all  such  we  ought,  as  we  may,  to  do 
good;  those  that  be  good,  of  love  to  encoiu-age  and  che- 
rish, because  they  be  good,  and  those  that  be  evil,  of  love 
to  procure  and  seek^  their  correction  and  due  punishment, 
that  they  may  thereby  either  be  brought  to  goodness,  or  at 
the  least  that  God  and  the  commonwealth  may  be  less^ 
hurt  and  offended.  And  if  we  thus  direct  our  life  by 
Christian  love  and  charity,  then  Christ  doth  promise  and 
assure  us,  that  he  loveth  us,  that  we  be  the  children  of  om- 
heavenly  father,  reconciled  to  his  favour,  very  members  of 
Christ;  and  that,  after  this  short  time  of  this  present  and 
mortal  life,  we  shall  have  with  him  everlasting^  life  in  his 
everlasting  kingdom  of  heaven.  Therefore  to  him,  with 
the  Father,  and  the  Holy  Ghost,  be  all  honour  and  glory, 
now  and  for  ever^  Amen. 


"  headlong]  headlings  A.B.  head- 
longs  C. 

0  annoy]  noy  A.B.C. 
Pto  God]  of  God  A.B.C. 

cut]  cut  off  A.B.C. 
'  rotten]  putrified  A.B. 
•  unto  it]  to  it  A.B.C. 
^  toward]  towards  B.C. 


"  above  all  things,  and  all  men 
ought  to  be  loved]  omitted  D. 

^  and  seek]  omitted  A.B. 

y  less]  the  less  A.B.C. 

2  everlasting]  eternal  A.B. 

^  now  and  for  ever]  now  and  ever 
A.B.C. 

6* 


A  SERMON' 


^  AGAINST 


Swearing  and  Perjury, 


Almighty  God,  to  the  intent  his  most  holy  name 
should  be  had  in  honour,  and  evermore  be  magnified  of  the 
people,  commandeth  that  no  man  should  take  his  name 
vainly  in  his  mouth,  threatening  punishment  unto  him  that 
unreverently  abuseth  it  by  swearing,  forswearing,  and  bias- 
How  and  in  phemy.  To  the  intent  therefore  that  this  commandment 
i^'iawfurtr  better  known  and  kept,  it  shall  be  declared 

swear.  mito  you,  botli  how  it  is  lawful  for  Christian  people  to 
swear,  and  also  what  peril  and  danger  it  is  vainly  to  swear, 
or  to  be  forsworn.  First,  when  -judges  require  oaths 
of  the  people  for  declaration  or  opening^  of  the  truth,  or 
for  execution  of  justice,  this  mamier  of  swearing  is  lawful. 
Also  when  men  make  faithful  promises,  with  calling  to  wit- 
ness°  of  the  name  of  God,  to  keep^  covenants,  honest  pro- 
mises, statutes,  laws,  and  good  customs,  as  Christian  princes 
do  in  their  conclusions  of  peace,  for  conservation  of  com- 
monwealths ;  and  private  persons  promise  their  fidelity  in 
matrimony,  or  one  to  another  in  honesty^  and  true  friend- 
ship: and  all  men  when  they  do  swear  to  keep  common 
laws,  and  local  statutes^,  and  good  customs,  for  due  order 
to  be  had  and  continued  among  men;  when  subjects  do 
swear  to  be  true  and  faithful  to  their  king  and  sovereign 
lord;  and  when  judges,  magistrates,  and  officers  swear 
truly  to  execute  their  offices ;  and  when  a  man  would  af- 
firm the  truth  to  the  setting  forth  of  God's  glory;  for  the 
salvation  of  the  people,  in  open  preaching  of  the  gospel,  or 
in  giving  of  good  council  privately  for  their  souls'  health: 
all  these  manner  of  swearings,  for  causes  necessary  and 

•  sermon]  omitted  A.B.C.  «  honesty]  honest  A.B. 

b  or  opening]  omitted  A.B.  '  and  local  statutes]  or  local  sta- 

c  calling  to  witness]  attestation  A.  tutes  A.B. 
B.  s  swearing]  swearings  A.B.C. 

<•  keep]  observe  A.B. 


•Against  Swearing  and  Perjury. 


63 


honest,  be  lawful.    But  when  men  do  swear  of  custom,  in  1 
reasonmg,  buying,  and  selling,  or  other  daily  communica-  ; 
tions*'-,  (as  many  be  common  and  great  swearers,)  such  kind  ' 
of  swearing  is  ungodly,  unlawful,  and  forbidden*  by  the 
commandment  of  God:  for  such  swearing  is  nothing  else 
but  taking  of  God's  holy  name  in  vain.    And  here  is  to  be 
noted,  that  lawful  swearing  is  not  forbidden^,  but  com- 
manded by^  Almighty  God :  for  we  have  examples  of 
Christ  and  godly  men,  in  holy  scripture,  that  did  swear 
themselves,  and  required  oaths  of  others™  likewise;  and 
God's  commandment  is.  Thou  shalt  dread  thy  Lord  God,  Deui.  6.  [is.] 
and  shalt  swear  by  his  name.    And  Almighty  God  by  his 
prophet  David  saith,  ^dll  men  shall  he  praised  that  swear''Ps.&3.  [ii  ] 
by  him. 

Thus  did  our  saviour  Christ  swear  divers  times,  saying, 
Verily,  verily:  and  St.  Paul  sweareth  thus,  /  call  God     John  s.  [3.] 
ivitness:  and  Abraham,  waxing  old,  required  an  oath  o^q^^^'c^'  ^f^^ 
his  servant,  that  he  should  procure  a  wife  for  his  son  Isaac, 
which  should  come  of  his  own  kindred:  and  the  servant 
did  swear  that  he  would  perform  his  master's  will.    Abra-Gen.21.  [23.] 
ham  also,  being  required,  did  swear  unto  Abimelech  the 
king  of  Geraris,  that  he  should  not  hurt  him,  nor  his  pos- 
terity; and  likewise^  did  Abimelech  swear  unto  Abraham. 
And  David  did  swear  to  be  and  contmue  a  faithful  friend  Ci  Sam.  20. 16, 
to  JonathanP;  and  Jonathan^  did  swear  to  become  a  faithful 
friend  uuto  David. 

Also  God  once  commanded,  that  if  a  thing  were  laid  to  [Exod.  22. 11.] 
pledge  to  any  man,  or  left  with  him  to  keep,  if  the  same  thing  . 
were  stolen,  or  lost,  that  the  keeper  thereof  should  be 
sworn  before  judges,  that  he  did  not  convey  it  away,  nor 
used  any  deceit  in  causing  the  same  to  be  conveyed  away, 
by  his  consent  or  knowledge.    And  St.  Paul  saith.  That  in 
all  matters  of  controversy  between  two  persons,  whereas 
one  saith  yea,  and  the  other  nay,  so  as  no  due  proof  can  be 
had  of  the  truth,  the  end  of  every  such  controversy  must  be  Heb.  6.  [I6.] 
an  oath  ministered  by  a  judge.    And,  moreover,  God  by 
the  prophet  Jeremy  saith,  Thou  shalt  swear,  The  Lord  livet/i,  Jer.  4.  [2.] 
in  truth,  in  judgment,  in  righteousness.   So  that  whoso- 
ever^ sweareth  when  he  is  required  of  a  judge,  let  him  be 


^  communications]    communica-       ■  swear]  sweareth  A. 

tion  A.B.C.  o  and  likewise]  and  so  likewise 

i  forbidden]  prohibited  A.B.  A.B.C. 

^  forbidden]  forbid  A.  p  Jonathan]  Jonathas  A.B.C. 

^  commanded  by]  commanded  of      <5  Jonathan]  Jonathas  A.B.C. 

A.B.C.  whosoever]  whoso  A. 
of  others]  of  other  A.B.C. 


64 


The  First  Part  of  the  Sermon 


What  condition 
an  oath  ought 
to  have. 


The  second. 
The  third.- 


Why  we  be 
willed  in  scrip- 
lure  to  swear 
by  the  name  of 
God. 


Isaiah  42.  [8.J 
[Ps.  15.  4.] 


Commodities 
had  by  lawful, 
oaths  made  aryd 
observed.  I 


sure  in  his  conscience  that  his  oath  have  three  conditions', 
and  he  shall  never  need  to  be  afraid  of  perjury. 

First,  he  that  sweareth  must  swear  truly*;  that  is,  he 
must  (setting  apart"  all  favour  and  affection  to  the  parties) 
have  the  truth  only  before  his  eyes,  and,  for  love  thereof, 
say  and  speak  that  which  he  knoweth  to  be  truth,  and  no 
further.  The  second  is,  he  that  taketh  an  oath,  must  do 
it  with  judgment;  not  rashly  and  unadvisedly,  but  sober- 
ly, considering  what  an  oath  is.  The  third  is,  he  that 
sweareth,  must  swear  in  righteousness;  that  is,  for  the  very 
zeal  and  love  which  he  beareth  to  the  defence  of  innocency, 
to  the  maintenance  of  the  truth,  and  to  the  righteousness^ 
of  the  matter  or  cause:  all  .profit,  disprofit,  all  love  and  fa- 
vour unto  the  person  for  friendship  or  kindred  laid  apart. 
Thus  an  oath  (if  it  have^'  with  it  these  three  conditions)  is 
a  part  of  God's  glory,  which  we  are  bound  by  his  com- 
mandments^ to  give  unto  him:  for  he  willeth  thaLw£  shalL 
swear  only  by  his  name;  not  that  he  hath  pleasure  in 
oaths-'';  but  like  as  he  commanded  the  Jews  to  offer  sacri- 
fices unto  him,  not  for  any  delight  that  he  had  in  them, 
but  to  keep  the  Jews  from  committing  of  idolatry;  so,  he 
commanding  us  to  swear  by  his  holy  name,  doth  not  teach 
us  that  he  delighteth  in  swearing,  but  he  thereby  forbid- 
deth  all  men  to  give  his  glory  to  any  creature  in  heaven, 
earth,  or  water.  Hitherto  you  see,  that  oaths  lawful  are 
commanded  of  God,  used  of  patriarchs  and  prophets,  of 
Christ  himself,  and  of  his  apostle  Paul.  Therefore  Chris- 
tian people  must  think  lawful  oaths  both  godly  and  neces- 
sary. For  by  lawful  promise^  and  covenants,  confirmed  by 
oaths,  princes  and  their  countries  are  confirmed  in  common 
tranquillity  and  peace.  By  holy  promises,  with  calUng  the 
name  of  God  to  witness'^  we  be  made  lively  members  of 
Christ,  when  we  profess  his  religion  receiving  the  sacrament 
of  baptism.  By  like  holy  promise  the  sacrament  of  matri- 
mony knitteth  man  and  wife  m  perpetual  love,  that  they 
desire  not  to  be  separated  for  any  displeasure  or  adversity 
that  shall  after  happen.    By  lawful  oaths,  which  kings, 


» three  conditions]  these  three  con- 
ditions A.B.C. 

*  he  that  sweareth  must  swear 
truly]  he  must  swear,  that  he  swear- 
eth truly  A.  he  that  sweareth,  may 
swear  truly  D. 

«  setting  apart]  secluding  A.B. 

»  and  to  the  righteousness]  and  to 
righteousness  A.  and  of  the  right- 
eousness D. 


y  if  it  have]  if  it  hath  A. 
2  commandments]  commandment 
A.B.C. 

■  in  oaths]  in  our  oaths  A.B.C. 

b  by  lawful  promise]  by  lawful 
promises  A  lawful  promise  B. 

<=  with  calling  the  name  of  God  to 
witness]  with  attestation  of  God's 
name  A.B. 


of  Sioearing. 


65 


princes,  judges,  and  magistrates  do  swear,  common  laws 
are  kept  inviolate,  justice  is  indifferently  ministered,  harm- 
less*^ persons,  fatherless  children^  widows  and  poor  men, 
are  defended  from  murderers,  oppressors,  and  thieves,  that 
they  suffer  no  wrong,  nor  take  any  harm.    By  lawful  oaths, 
mutual  society,  amity,  and  good  order  is  kept  continually 
in  all  commonalties,  as  boroughs,  cities,  towns,  and  vil- 
lages: and  by  lawful  oaths  malefactors  are  searched  out, 
wrong  doers  are  pmiished,  and  they  which  sustain  wrong 
are  restored  to  their  right:  therefore  lawful  swearing  can- 
not be  evil,  which  bringeth  mito  us  so  many  godly,  good, 
and  necessary  commodities.    Wherefore  when  Christ  so  Vain  swearing 
earnestly  forbad  swearing,  it  may  not  be  miderstood^     is  forbidden, 
though  he  did  forbid  all  mamier  of  oaths:  but  he  forbid- 
deth  all  vain  swearing  and  forswearing  both  by  God,  and 
by  his  creatures^,  as  the  common  use  of  swearing  in  buy-  " 
ing,  selling,  and  in  our  daily  communication,  to  the  intent 
every  Christian  man's  word  should  be  as  well  regarded  in 
such  matters,  as  if  he  should  confirm  his  communication 
with  an  oath:  for  every  Christian  man's  word,  saith  St.  /' 
Hierome,  should  be  so  true,  that  it  should  be  regarded  \ 
as  an  oath.    And  Cln:ysostom  witnessing  the  same,  saith,  \ 
It  is  not  convenient  to  swear:  for  what  needeth  us  to  swear, . 
when  it  is  not  lawful  for  one  of  us  to  make  a  lie  unto  an-  ' 
other?    Peradventure  some  will  say,  I  am  compelled  to  An  objection, 
swear,  for  else  men  that  do  commmie  with  me,  or  do  buy 
and  sell  with  me,  will  not  believe  me.    To  this  answereth  An  answer. 
St.  Cliiysostom,  that  he  that  thus  saith,  sheweth  himself 
to  be  an  unjust  and  a  deceitful  person :  for  if  he  were  a 
trusty  man,  and  his  deeds  taken  to  agree  with  his  words, 
he  should  not  need  to  swear  at  all:  for  he  that  useth  truth 
and  plainness  in  his  bargaining  and  conmiunication,  he  shall 
have  no  need,  by  such  vain  swearing,  to  bring  himself  in 
credence  with  his  neighbours,  nor  his  neighbours  will  not 
mistrust  his  sayings.    And  if  his  credence  be  so  much  lost 
indeed,  that  he  tliinketh  no  man  will  believe  him  without 
he  swear,  then  he  may  well  think  his  credence  is  clean 
gone:  for  truth  it  is,  as  Theophylactus  write th,  that  no^ 
man  is  less  trusted,  than  he  that  useth  much  to  swear: 
and  Almighty  God  by  the  wise  man  saith.  Thai  man  eccIus.  [23.11.] 

sweareth  much  shall  be  full  of  sin,  and  the  scourge  of  God 
shall  not  depart  from  h  is  house. 

But  here  some  men  will  say,  for  excusing  of  their  many  Another  objec- 
tion, 

^  harmless]  innocent  A.B.  e  and  by  his  creatures]  and  his 

e  fatherless  children]  orphans  A.B.    creatures  A. 
^  be  understood]   be   so  under- 
standed  A.  so  be  understanded  B.C. 


66 


The  Second  Part  of  the  Sermon 


oaths  in  their  daily  talk,  Why  should  I  not  swear,  when  I 
An  answer.  swear  truly?  To  such  men  it  may  be  said,  that  though 
they  swear  truly,  yet,  in  swearing  often,  unadvisedly,  for 
trifles,  without  necessity,  and  when  they  should  not  swear, 
they  be  not  without  fault ;  but  do  take  God's  most  holy 
name  in  vain.  Much  more  ungodly  and  uuMdse  men  are 
they,  that  abuse  God's  most  holy  name,  not  only  in  buying 
and  selling  of  small  things  daily  in  all  places ;  but  also  in 
-  eating'*,  drinking,  playing,  communing,  and  reasoning:  as 
if  none  of  these  things  might  be  done,  except  in  doing  of 
them  the  most  holy  name  of  God  be  commonly  used  and 
abused,  vainly  and  unreverently  talked  of,  sworn  by,  and 
forsworn,  to  the  breaking  of  God's  commandment,  and 
procurement  of  his  indignation. 


The  Second  Part'  of  the  Sermon  of  Swearing. 

You  have  been  taught^  in  the  first  part  of  this  sermon 
against  swearing  and  perjury,  what  great  danger  it  is  to 
use  the  name  of  God  in  vain;  and  that  all  kind  of  swear- 
ing is  not  unlawful,  neither  against  God's  commandment; 
and  that  there  be  three  things  required  in  a  lawful  oath. 
First,  that  it  be  made  for  the  maintenance  of  the  truth: 
secondly',  that  it  be  made'  with  judgment,  not  rashly  and 
i unadvisedly:  thirdly,  for  the  zeal  and  love  of  justice.  Ye 
heard  also  what  commodities  cometh  of  lawful  oaths,  and 
what  danger  cometh  of  rash  and  unlawful  oaths.    Now,  as 
concerning  the  rest  of  the  same  matter,  you  shall'"  under- 
stand, that  as  well"  they  use  the  name  of  God  in  vain,  that 
/  by  an  oath  make  lawful^  promises  of  good  and  honest 
'  things,  and  perform  them  not,  as  they  which  do  promise 
Lawful  oaths  '  evil  and  unlawful  things,  and  do  perform  the  same.    Of  such 
wouki^be  beuer  "^^^  ^^^^  regard  not  their  godly  promises  boundi'  by  an 
regarded.       oath,  but  wittingly  and  wilfully  breaketh  them,  we  do  read 
in  holy  scripture  two  notable  punishments.    First,  Josue 
Jos.  9.  [15.]     and  the  people  of  Israel  made  a  league  and  faithful  pro- 
mise of  perpetual  amity  and  friendship  with  the  Gabaon- 
ites :  notwithstanding  afterward,  in  the  days  of  wicked 
Saul,  many  of  these  Gabaonites  were  murdered,  contrary 

h  in  eating]  eating  A.B.C.  ^  secondly]  second  B.C. 

'  The  second  part]  The  homily  is  >"  you  shall]  ye  shall  B.C. 

not  divided  in  A.  •  »  that  as  well]  and  as  well  A. 

J' You  have  been  taught — you  shall  <>  lawful]  unlawful  D. 

understand]  omilied  A.  J  bound]  confirmed  A.B. 


of  Swearing. 


67 


to  the  said  faithful  promise  made:  wherewith  Almighty- 
God  was  so  sore  displeased^,  that  he  sent  an  miiversal  hmi-[2Sam.  21. 
ger""  upon  the  whole  country,  which  continued  by  the  space  ^"^-^ 
of  three  years :  and  God  would  not  withdraw  his  punish- 
ment, until  the  said  olfence  was  revenged  by  the  death  of 
seven  sons,  or  next  kinsmen  of  king  Saul.    And  whereas^ 
Sedechias,  king  of  Jerusalem,  had  promised  fidelity  to  the 
king  of  Chaldea;  afterward,  when  Sedechias,  contrary  to  2  Kings  24.  [ir, 
his  oath  and  allegiance,  did  rebel  against  king  Nabuchodo-^^'^ 
nosor;  this  heathen  king,  by  God's  permission  and  sufler- [2  Kings  25. 
ance*  invading  the  land  of  Jewry,  and  besieging  the  city  of  ^"^'^ 
Jerusalem,  compelled  the  said  king  Sedechias  to  flee,  and 
in  fleeing  took  him  prisoner,  slew  his  sons  before  his  face, 
and  put  out  both  his  eyes;  and,  binding  him  with  chains, 
led  him  prisoner  miserably  into  Babylon. 

Thus  doth  God  show  plainly  how  much  he  abhorreth  Unlawful  oaths 
breakers  of  honest  promises  bound'^  by  an  oath  made  in  are^not'tiTe 
his  name.    And  of  them  that  make  wicked  promises  by  kept, 
an  oath,  and  will  perform  the  same,  we  have  example  in 
the  scriptures^,  chiefly  of  Herod,  of  the  wicked  Jews,  and 
of  Jephtha.    Herod  promised  by  an  oath  unto  the  damosel  ^^latt.  14.  [7- 
which  danced  before  him,  to  give  unto  her  Avhatsoever  she  ^^'^ 
wouldJ"  ask;  when  she  was  instructed  before  of  her  wicked 
mother,  to  ask  the  head  of  St.  John  Baptist.  Herod, 
as  he  took  a  wicked  oath,  so  he  more  wickedly  performed 
the  same,  and  cruelly  slew  the  most  holy  prophet.  Like- 
wise did  the  malicious  Jews  make  an  oath,  cursiiig  //iCTTz- Acts  23.  [14.] 
selves  if  they  did  either  eat  or  drink,  until  they  had  slain 
St.  Paul.    And  Jephtha,  when  God  had  given  to  him  vic- 
tory of  the  children  of  Anamon,  promised  (of  a  foolish  de- Judges  11. 
votion)  mito  God,  to  offer  for  a  sacrifice  mito  him,  thaf^^'^^  -" 
person  which  of  his  own  house  should  first  meet  with  him 
after  his  return  home.    By  force  of  which  fond  and  unad- 
vised oath,  he  did  slay  his  own  and  only  daughter,  which 
came  out  of  his  house  Avith  mirth  and  joy  to  welcome  him 
home.    Thus  the  promise  which  he  made  most  foolishly  to 
God,  against  God's  everlasting^  will,  and  the  law  of  nature, 
most  cruelly  he  performed;  so  committing  against  God  a 
double  offence^.    Therefore,  whosoever  maketh  any  pro- 
mise, binding  himself  theremito  by  an  oath,  let  hmi  foresee 


1  so  sore  displeased]   sore  dis-  •  bound]  confirmed  A.B. 

pleased  B.D.  ^  scriptures]  scripture  A.B.C. 

'  hunger]  famine  A.B.  y  would]  should  B. 

»And  whereas]  Also  whereas  A.  *  everlasting]  eternal  A.B. 

B.C.  *  a  double  offence]  double  offence 


^  and  sufferance]  omitted  A.B.  A.B.C. 


68 


The  Second  Part  of  the  Sermon 


that  the  thing  which  he  promiseth  be  good  and  honest^ 
and  not  against  the  commandment  of  God,  and  that  it  be  in 
his  own  power'^  to  perform  it  justly:  and  such  good  promises 
must  all  men  keep  evermore  assuredly.  But  if  a  man  at 
any  time  shall,  either  of  ignorance,  or  of  malice,  promise 
and  swear  to  do  any  thing  which  is  either  against  the  law 
of  Almighty  God,  or  not  in  his  power  to  perform,  let  him 
take  it  for  an  unlawful  and  ungodly  oath. 
Against  per-  Now  something  to  speak  of  perjury,  to  the  intent  you 
should  know  how  great  and  grievous  an  offence  against 
God  this  wilful  perjury  is,  I  will  show  you  what  it  is  to 
An  oath  before  take  an  oath  before  a  judge  upon  a  book.  First,  when 
ajudge.  they,  laying  their  hands  upon  the  gospel  book,  do  swear 
truly  to  inquire,  and  to  make  a  true  presentment  of  things 
wherewith  they  be  charged,  and  not  to  let  from  saying  the 
truth,  and  doing  truly,  for  favour,  love,  dread,  or  malice^ 
of  any  person,  as  God  may  help  them,  and  the  holy  con- 
tents of  that  book;  they  must  consider,  that  in  that  book  is 
contained  God's  everlasting  truth,  his  most  holy  and  eternal 
word,  whereby  Ave  have  forgiveness  of  our  sins,  and  be 
made  inheritors  of  heaven,  to  live  for  ever  Avith  God's 
angels  and  saints%  in  joy  and  gladness.  In  the  gospel  book 
is  contained  also  God's  terrible  threats  to  obstinate  sinners, 
that  will  not  amend  their  lives,  nor  believe  the  truth  of  God 
his  holy  word ;  and  the  everlasting  pain  prepared  in  hell 
for  idolators,  hypocrites,  for  false  and  vain  swearers,  for 
perjured  men,  for  false  witness  bearers,  for  false  condemners 
of  innocent  and  guiltless  men,  and  for  them  which  for  fa- 
vour hide^  the  crimes  of  evil-doerss,  that  they  should  not  be 
punished.  So  that  whosoever  wilfully  forswear  them- 
selves'* upon  Christ's  holy  evangely,  they  utterly  forsake 
God's  mercy,  goodness,  and  truth,  the  merits  of  our  saviour 
Christ's  nativity,  life,  passion,  death,  resurrection,  and  ascen- 
sion; they  refuse  the  forgiveness  of  sins,  promised  to  all 
penitent  sinners,  the  joys  of  heaven,  the  company  with 
angels  and  saints  for  ever  :  all  which  benefits  and  comforts 
are  promised  unto  true  Christian  persons  in  the  gospel. 
And  they,  so  being  forsworn  upon  the  gospel,  do  betake 
themselves  to  the  devil's  service,  the  master  of  all  lies, 
falsehood,  deceit,  and  perjury,  provoking  the  great  in^ 


) 


''good  and  honest]  good,  honest  ^  and  saints]  and  his  saints  A.B.C. 

A.B.C.  ^hide]  hideth  A. 

'  in  his  own  power]  in  our  own  e  evil-doers]  malefactors  A.B. 

power  A.  ^  forswear  themselves]  forswear- 

^  or  malice]  nor  malice  A.  eth  himself  A.B.C. 


I 


of  Swearing.  69 

dignation  and  curse  of  God  against  them  in  this  hfe,  and 
the  terrible  wrath  and  judgment  of  our  saviour  Christ,  at 
the  great  day  of  the  last  judgment,  when  he  shall  justly 
judge  both  the  quick  and  the  dead,  according  to  their 
works.    For  whosoever  forsaketh  the  truth,  for  love  or  dis- 
pleasure of  any  man,  or  for  lucre  and  profit  to  himself',  doth 
forsake  Christ,  and  with  Judas  betray^  him.    And  although  Though  perjury 
such  perjured  men's  falsehood  be  now  kept  secret,  yet  it  ^ngpYeTand^"^^ 
shall  be  opened  at  the  last  day,  when  the  secrets  of  all  unpunished,  it 
men's  hearts  shall  be  manifest  to  all  the  world :  and  then  ^^^^"^  ^° 
the  truth  shall  appear,  and  accuse  them ;  and  their  own 
conscience,  with  all  the  blessed  company  of  heaven,  shall 
bear  witness  truly  against  them:  and  Christ,  the  righteous 
judge,  shall  then  justly  condemn  them  to  everlasting  shame 
and  death.    This  sin  of  perjury  Almighty  God,  by  the 
prophet  Malachy,  doth  threaten  to  punish  sore  :  saying 
unto  the  Jews,  /  ivill  come  to  you  in  judgment,  and  I  will^i^\-  3.  [5-] 
be  a  swift  witness  and  a  sharp  judge  upon  sorcerers,  adul- 
terers, and  perjured  persons.    Which  thing  to  the  prophet 
Zachary  God  declareth  in  a  vision  ;  wherein  the  prophet 
saw  a  book  flying',  Avhich  was  twenty  cubits  long,  and  ten 
cubits  broad;  God  saying  then  unto  him,  This  is  the  curse  Zech.  5.  [i-4.] 
that  shall  go  forth  upon  the  face  of  the  earth,  for  falsehood, 
false  sweainng,  and  perjury:  and  this  curse  shall  enter 
into  the  house  of  the  false  man,  and  into  the  house  of  the 
perjured  man,  and  it  shall  remain  in  the  midst  of  his  house, 
consume  him,  and  the  timber^  and  stones  of  his  house. 
Thus  you  see,  how  God  doth  hate  perjury,  and  what 
punishment  God  hath  prepared  for  false  swearers  and  per- 
jured persons. 

Thus  you  have  heard  how  and  m  what  causes  it  is  law- 
ful for  a  Christian  man  to  swear:  ye  have  heard  what  pro- 
perties and  conditions  a  lawful  oath  must  have,  and  also 
how  such  lawful  oaths  are  both  godly  and  necessary  to  be 
observed:  ye  have  heard,  that  it  is  not  lawful  to  swear 
vainly,  that  is,  other  ways  than  in  such  causes,  and  after 
such  sort,  as  is  declared.  And  finally,  ye  have  heard  how 
damnable  a  thing  it  is,  either  to  forswear  ourselves",  or  to 
keep  an  unlawful  and  unadvised  oath°.  Wherefore  let 
us  earnestly  call  for  grace,  that,  all  vain  swearing  and  per- 


'  to  himself]  of  himself  B. 
^  betray]  betrayeth  A.B. 
'  flying]  fleeing  CD. 
consume  him,  and  the  timber] 
and  consume  him,  the  timber  A.B.C. 


°  ourselves]  ourself  A. 

°  an  unlawful  and  an  unadvised 
oath]  a  unlawful  and  unadvised  oath 
A.  unlawful  and  an  unadvised  oaths 
B. 


70         Second  Part  of  the  Sermon  of  Swearing. 

jury  set  apart,  we  may  only  use  such  oaths  as  be  lawful 
and  godly,  and  that  we  may  truly  without  all  fraud  keepP 
the  same,  according  to  God's  will  and  pleasure.  To  whom, 
with  the  Son,  and  the  Holy  Ghosts,  be  all  honour  and 
glory.  Amen. 

p  keep]  observe  A.B.     <i  and  the  Holy  Ghost]  and  Holy  Ghost  A.B.C. 


A  SERMON 


How  dangerous  a  thing  it  is  to  fail'^from  God. 


Of  our  going  from  God,  the  wise  man  saith,  that  pride 
was  the  first  beginning :  for  by  it  man's  heart  was  turned 
from  God  his  maker.    For  pride,  saith  he,  is  the  fountain  eccIus.  lo 
of  all  sin :  he  that  hath  it  shall  be  full  of  cursings,  and  at  ^^^-^ 
the  end  it  shall  overthrow  him.    And  as  by  pride  and  sin 
we  go  from  God,  so  shall  God  and  all  goodness  with  him 
go  from  us.    And  the  prophet  Osee  doth  plainly  affirm, 
that  they  which  go  aivay  still  from  God  by  vicious  living  [Rosea  5. 5, 6. 
and  yet  would  go  about  to  pacify  him  otheriuise  by  sacrifice^  ^-  ^-  ^  ^  ^^-^ 
and  entertain  him  thereby,  they  labour  in  vain.    For,  not- 
withstanding all  their  sacrificej  yet  he  goeth  still  away  from 
them.    Forsomuch,  saith  the  prophet,  as  they  do  not  apply 
their  minds^  to  return  to  God,  although  they  go  about 
with  whole  flocks  and  herds  to  seek  the  Lord,  yet  they 
shall  not  find  him ;  for  he  is  gone  away  from  them.  But 
as  touching  or  turning  to  God,  or  from  God,  you  shall 
understand  that  it  may  be  done  divers  ways.  Sometimes 
directly  by  idolatry,  as  Israel  and  Juda  then  did:  some- 
times men  go  from  God  by  lack  of  faith,  and  mistrusting 
of  God;  whereof  Esay  speaketh  in  this  Avise,  JVoe  to  them  isa.zi.  [i_3.] 
that  go  down  into  Egypt  to  seek  for  help,  trusting  in  horses, 
and  having  confidence  in  the  number  of  chariots,  and  puis- 
sance or  power'^  of  horsemen.    They  have  no  confidence  in 
the  holy  God  of  Israel,  nor  seek  for  the  Lord.    But  what 
folio  weth?  The  lord  shall  let  his  hand  fall  upon  them,  and[\s&.  31. 3.] 
down  shall  come  both  the  heljoer  and  he  that  is  holpen;  they 
shall  be  destroyed  altogether.    Sometime  men  go  from  God 
by  the  neglecting  of  his  commandments  concerning  their 
neighbours,  which  commandeth  them  to  express  hearty  love 
towards  every  man,  as  Zachary  said  unto  the  people  in 
God's  behalf.    Give  true  judgment,  shew  mercy  and  com-  zech.  7.9,  [10, 
passion  every  one  to  his  brother,  imagine  no  deceit  towards 

*  fall]  decline  A.B.         minds]  mind  A.        or  power]  omitted  A.B. 


72 


The  First  Part  of  the  Sermon 


widows,  or  children  fatherless  and,  motherless,  towards 
strayigers"^,  or  the  poor;  let  no  man  forge  evil  in  his  heart 
against  his  brother.  But  these  things  they  passed  not  of; 
they  turned  their  backs,  and  went  their  way ;  they  stopped 
their  ears,  that  they  might  not  hear;  they  hardened  their 
hearts  as  an  adamant  stone,  that  they  might  not  hsten  to 
the  law,  and  the  words  that  the  Lord  had  sent  through  his 
holy  Spirit,  by  his  ancient  prophets.    Wherefore  the  Lord 

LZech.  7. 13,  shewed  his  great  indignation  upon  them.  carrle  to  pass, 
SdiiXhiYiQ  ^xo^YiQi,  even  as  I  told  them  :  as  they  would  not 
hear,  so  lohen  they  cried,  they  were  not  heard,  but  were 
scattered^  into  all  kingdoms  which  they  never  knew,  and 
their  land  tvas  made  desolate.  And,  to  be  short,  all  they 
that  may  not  abide  the  word  of  God,  but  following  the 
persuasions  and  stubbornness  of  their  own  hearts,  go  back- 

Jer.  7.  [24.]  Ward  and  not  forward,  as  it  is  said  in  Jeremy,  They  go  and 
turn  away  from  God.  Insomuch  that  Origen  saith.  He 
that  with  mind,  with  study,  with  deeds,  with  thought 
and  care,  applieth  and  giveth*"  himself  to  God's  word, 
and  thinketh  upon  his  laws  day  and  night,  giveth  himself 
wholly  to  God,  and  in  his  precepts  and  commandments  is 
exercised;  this  is  he  that  is  turned  to  God.  And  on  the 
other  part  he  saith.  Whosoever  is  occupied  with  fables  and 
tales,  when  the  word  of  God  is  rehearsed,  he  is  turned  from 
God.  Whosoever  in  time  of  reading  God's  word  is  careful 
in  his  mind  of  worldly  business,  of  money,  or  of  lucre,  he  is 
turned  from  God.  Whosoever  is  entangled  with  the  cares 
of  possessions,  filled  with  covetousness  of  riches,  whosoever 
studieth  for  the  glory  and  honour  of  this  world,  he  is 
turned  from  God.  So  that  after  his  mind,  whosoever  hath 
not  a  special  mind  to  that  thing  that  is  commanded  or 
taught  of  God,  he  that  doth  not  listen  unto  it,  embrace, 
and  print  it  in  his  heart,  to  the  intent  that  he  may  duly 
fashion  his  life  thereafter,  he  is  plainly  turned  from  God, 
although  he  do  other  things  of  his  own  devotion  and  mind, 
which  to  him  seem?  better,  and  more  to  God's  honour. 
Which  thing  to  be  true,  we  be  taught  and  admonished  in 
the  holy  scripture,  by  the  example  of  king  Saul;  who 
Sam.  15. 3.0  being  commanded  of  God  by  Samuel,  that  he  should  kill 
all  the  Amalechites,  and  destroy  them  clearly,  with  their 
goods  and  cattle'';  yet  he,  being  moved  partly  with 
pity,  and  partly  (as  he  thought)  with  devotion  unto  God, 


^  strangers]  stranger  A.B.C.  e  seem]  seemeth  A, 

^  scattered]  dispersed  A.B.  cattle]  cattals  A.B. 

^  and  giveth]  omitted  A.B. 


of  Falling  from  God. 


73 


saved  Agag  the  kings  and  all  the  chief  of  their  cattle, 

therewith  to  make  sacrifice  unto  God.    Wherewithal  God 

being  displeased  highly,  said  unto  the  prophet  Samuel,  [i  Sam.  i5.ii] 

I  repent  that  ever  I  made  Saul  king^;  for  he  hath  forsaken 

me,  and  not  followed  my  words :  and  so  he  commanded 

Samuel  to  shew  him.    And  when  Samuel  asked  wherefore 

(contrary  to  God's  word)  he  had  saved  the  cattle,  he  excused 

the  matter  partly  by  fear,  saying,  he  durst  do  none  other,  for 

that  the  people  would  have  it  so;  partly,  for  that  they  were 

goodly  beasts,  he  thought  God  would  be  content,  seeing  it 

was  done  of  a  good  intent  and  devotion,  to  honour  God  with 

the  sacrifice  of  them. 

But  Samuel,  reproving  all  such  intents  and  devotions, 
(seem  they  never  so  much  to  God's  honour,  if  they  stand 
not  with  his  word,  whereby  we  may  be  assured  of  his 
pleasure,)  said  in  thiswise,  Would  God  have  sacrifices  and\y  Sam.  15.23- 
offerings,  or  rather  that  his  word  should  be  obeyed?  To'^^'^ 
obey  him  is  better  than  offerings,  and  to  listen  to  him  is 
better  than  to  offer  the  fat  of  rains;  yea,  to  repugn^  against 
his  voice  is  as  evil  as  the  sin  of  soothsaying"':  and  not  to 
agree  to  it  is  like  abominable  idolatry.  Jind  now  foras- 
much as  thou  hast  cast  away  the  word  of  the  Lord,  he  hath 
cast  away  thee,  that  thou  shouldest  not  be  king. 

By  all  these  examples  of  holy  scripture,  we  may  know.  The  turning  of 
that  as  we  forsake  God,  so  shall  he  ever  forsake  us.  And  ^"'^  ^'^^'^^ 
what  miserable  state  doth  consequently  and  necessarily 
follow  thereupon,  a  man  may  easily  consider  by  the  terrible 
threatenings  of  God.  And  although  he  consider  not  all 
the  said  misery  to  the  uttermost,  being  so  great  that  it 
passeth  any  man's  capacity  in  this  life  sufficiently  to  con- 
sider the  same;  yet  he  shall  soon  perceive  so  much  thereof, 
that  if  his  heart  be  not  more  than  stony,  or  harder  than 
the  adamant,  he  shall  fear,  tremble  and  quake,  to  call  the 
same  to  his  remembrance.  First,  the  displeasure  of  God 
towards"  us  is  commonly  expressed  in  the  scripture  by  these 
two  things:  by  shewing  his  fearful  countenance  upon  us, 
and  by  turning  his  face,  or  hiding  it  from  us.  By  shewing 
his  dreadful  countenance  is  signified  his  great  wrath:  but 
by  turning  his  face,  or  hiding  thereof,  is  many  times  more 
signified,  that  is  to  say,  that  he  clearly  forsaketh  us,  and 
giveth  us  over.  The  wliich  significations  be  taken  of  the 
properties  of  men's  manners.    For  men  towards  them  whom 

'  the  king]  their  king  A.B.  ™  soothsaying]  divination  A.B. 

^  king]  a  king  A.B.C.  =  towards]  toward  A. 

1  repugn]  repine  A.B. 

7* 


74 


The  First  Part  of  the  Sermon 


they  favour  commonly  bear  a  good,  a  cheerful,  and  a  loving 
countenance:  so  that  by  the  face  or  countenance  of  a  man, 
it  doth  commonly  appear  what  will  or  mind  he  beareth  to- 
wards other.  So  when  God  doth  shew  his  dreadful  counte- 
nance towards  us,  that  is  to  say,  doth  send  dreadful  plagues 
of  sword,  famine,  or  pestilence  upon  us,  it  appeareth  that 
he  is  greatly  wrath  with  us.  But  when  he  withdraweth 
from  us  his  word,  the  right  doctrine  of  Christ,  his  gracious 
assistance  and  aid,  (which  is  ever  joined  to  his  word,)  and 
leaveth  us  to  our  own  wit,  our  own  will  and  strength;  he 
declareth  then,  that  he  beginneth  to  forsake  us.  For 
whereas  God  hath  shewed  to  all  them  that  truly  believe 
his  gospel,  his  face  of  mercy  in  Jesus  Christ,  which  doth 
so  hghten  their  hearts,  that  they  (if  they  behold  it  as  they 
ought  to  do)  be  transformed  to  his  image,  be  made  par- 
takers of  the  heavenly  light,  and  of  his  holy  Spirit,  and 
be  fashioned  to  him  in  all  goodness  requisite  to  the  chil- 
dren of  God:  so,  if  they  after  do  neglect  the  same,  if  they 
be  unthankful  unto  him,  if  they  order  not  their  lives  ac- 
cording to  his  example  and  doctrine,  and  to  the  setting 
forth  of  his  glory,  he  will  take  away  from  them  his  king- 
dom, his  holy  word,  whereby  he  should  reign  in  them, 
because  they  bring  not  forth  the  fruit  thereof  that  he 
looketh  for.  Nevertheless,  he  is  so  merciful,  and  of  so 
long  sufferance,  that  he  doth  not  shew  upon  us  that  great 
wrath  suddenly.  But  when  we  begin  to  shrink  from  his 
word,  not  believing  it,  or  not  expressing  it  in  our  livings; 
first  he  doth  send  his  messengers,  the  true  preachers  of 
his  word,  to  admonish  and  warn^  us  of  our  duty:  that  as 
he  for  his  part,  for  the  great  love  he  bear  unto  us,  deh- 
vered  his  own  son  to  suffer  death,  that  we  by  his  death 
might  be  delivered  from  death,  and  be  restored  to  the  life 
everlastingP,  evermore  to  dwell  with  him,  and  to  be  par- 
takers and  inheritors  with  him  of  his  everlasting  glory  and 
kingdom  of  heaven;  so  again,  that  we  for  our  parts  should 
walk  in  a  godly  life,  as  becometh  his  children  to  do.  And 
if  this  will  not  serve,  but  still  we  remain  disobedient  to  his 
word  and  will,  not  knowing  him,  nor  loving  him^,  nor 
fearing  him^',  not  putting  our  whole  trust  and  confidence 
in  him;  and  on  the  other  side,  to  our  neighbours  behaving 
ourselves^  uncharitably,  by  disdain,  envy,  malice,  or  by 
committing  murder,  robbery,  adultery,  gluttony,  deceit, 

0  and  warn]  omitted  A.B.  ^  nor  fearing  him]  not  fearing  him 
p  everlasting]  eternal  A.B.  A.B.C. 

1  nor  loving  him]  not  loving  him      »  ourselves]  us  A.B. 
A.B.C. 


of  Falling  from  God. 


75 


lying,  swearing,  or  other  like  detestable  works,  and  un- 
godly behaviour,  then  he  threateneth  us  by  terrible  com- 
minations,  swearing  in  great  anger,  that  whosoever  dolh^^^  l  ^^^  'i 
these  works  shall  never  enter  into  his  re^Y,  which  is  the  f  c^r^e/ro?] 
kingdom  of  heaven. 


The  Second  Part^  of  the  Sermon  of  Falling'^  from 

God, 

In  the  former  part-^  of  this  sermon  ye  have  learned  how 
many  manner  of  ways  men  fall  from  God:  some  by  idol- 
atry, some  for  lack  of  faith,  some  by  neglectingy  of  their 
neighbom-s,  some  by  not  hearing  of  God's  word%  some 
by  the  pleasure  they  take  in  the  vanities  of  worldly  things. 
Ye  have  also  learned  in  what  misery  that  man  is,  which  is 
gone  from  God;  and  how  that  God  yet  of  his  infinite 
goodness,  to  call  again  man  from  that  his  misery,  useth 
first  gentle  admonitions  by  his  preachers,  after  he  layeth 
on  teiTible  threatenmgs.  Now  if  this  gentle  monition  and 
threatening*  together  do  not  serve,  then  God  will  shew 
his  terrible  countenance  upon  us,  he  will  pour  intolerable 
plagues  upon  om  heads,  and  after  he  will  take  away  from 
us  all  his  aid  and  assistance,  wherewith  before  he  did  de- 
fend us  from  all  such  mamier  of  calamity.  As  the  evan- 
gelical prophet  Esay,  agreeing  with  Christ's  parable,  doth 
teach  us,  saying,  That  God  had  made  a  goodly  vineyard isa.  5.  ii.ij 
for  his  beloved  children;  he  hedged  it,  he  walled  it  round^^^^^-'^^-  ^^^-^ 
about,  he  planted  it  with  chosen  vines,  and  made  a  turret 
in  the  midst^  thereof,  and  therein  also  a  wine-press^.  And 
when  he  looked  that  it  should  bring  him  forth  good  grapes, 
it  brought  forth  wild  grapes.  And  after  it  folio  weth.  Now  [isa.  5. 5, 6] 
shall  I  shew  you  (saith  God)  luhat  I  will  do  icith  my  vine- 
yard: 1  will  pluck  down  the  hedges,  that  it  may  perish:  I 
will  break  down  the  walls,  that  it  may  be  trodden  under 
foot:  1  will  let  it  lie  icaste,  it  shall  not  be  cut,  it  shall  not 
be  digged,  but  briers  and  thorns  shall  overgrow  it;  and 
1  shall  command  the  clouds,  that  they  shall  no  more  rain 
upon  it. 

*  The  second  part]  The  homily  is       ^  of  God's  word]  God's  word  B. 
not  divided  in  A.  ^  threatening]    commination  A. 

■  falling]  declining  B.  communication  B. 

s  In   the    former   part — terrible       ^  midstj  middes  A.B.C. 
threatenings]  omitted  A.  ^  a  wine-press]  a  vine-press  D. 

y  by  neglecting]  by  the  neglecting 
B.C. 


76 


The  Second  Part  of  the  Sermon 


By  these  threatenings  we  are  monished  and  warned'', 
that  if  we,  which  are  the  chosen  vineyard  of  God,  bring 
not  forth  good  grapes,  that  is  to  say,  good  works,  that 
may  be  delectable  and  pleasant  in  his  sight,  when  he  look- 
eth  for  them,  Avhen  he  sendeth  his  messengers  to  call  upon 
lis  for  them,  but  rather  bring  forth  wild  grapes,  that  is  to 
say,  sour  works,  unsweet^,  unsavoury,  and  unfruitful;  then 
will  he  pluck  away  all  defence,  and  suffer  grievous  plagues 
of  famine,  battle^,  dearth,  and  death,  to  hght  upon  us. 
Finally,  if  these  serve  nots,  he  will  let  us  lie  waste,  he  will 
give  us  over,  he  will  turn  away  from  us,  he  will  dig  and 
delve  no  more  about  us,  he  will  let  us  alone,  and  suffer  us 
to  bring  forth  even  such  fruit  as  we  will,  to  bring  forth 
brambles,  briers,  and  thorns,  all  naughtiness,  all  vice,  and 
that  so  abundantly,  that  they  shall  clean  overgrow  us, 
choke**,  strangle,  and  utterly  destroy  us.  But  they  that  in 
this  world  live  not  after  God,  but  after  their  own  carnal 
liberty,  perceive  not  this  great  wrath  of  God  towards  them, 
that  he  will  not  dig  nor  delve  any  more  about  them,  that 
he  doth  let  them  alone  even  to  themselves.  But  they  take 
this  for  a  great  benefit  of  God,  to  have  all  their  own!' 
liberty:  and  so  they  live,  as  if carnal  liberty  were  the  true 
liberty  of  the  gospel.  But  God  forbid,  good  people,  that 
ever  we  should  desire  such  liberty.  For  although  God 
suffer  sometimes  the  wicked  to  have  their  pleasure  in  this 
world,  yet  the  end  of  ungodly  living  is  at  length  endless* 
Num.  11.  [31-  destruction.  The  murmuring  Israelites  had  that  they  longed 
^^•^  for ;  for  they  had^^  quails  enough,  yea,  till  they  were 

weary  of  them.  But  what  was  the  end  thereof.^  Their 
sweet  meat  had  sour  sauce:  even  whiles  the  meat  was  in 
their  mouths,  the  plague  of  God  lighted  upon  them,  and 
suddenly  they  died.  So,  if  we  live  ungodly,  and  God  suf- 
fereth  us  to  follow  our  own  wills,  to  have  our  own  delights 
and  pleasures,  and  correcteth  us  not  with  some  plague,  it  is 
no  doubt  but  he  is  almost  utterly  displeased  with  us.  And 
although  he  be  long  ere"  he  strike,  yet  many  times  when 
he  striketh  such  persons,  he  striketh  them  at  once  for  ever. 
So  that  when  he  doth  not  strike  us,  when  he  ceaseth  to 
afflict  us,  to  punish  or  beat  us,  and  suffereth  us  to  run 
headlong"  into  all  ungodliness  and  pleasures  of  this  world 

^  and  warned]  omitted  A.B.  ^  as  if]  as  A.B.C. 

e  unsweet]  omitted  D.  '  endless]  eternal  A.B. 

f  battle]  and  battle  A.B.C.  ^  for  they  had]  they  bad  A.B.C. 

B  serve  not]  do  not  yet  serve  A.       "  he  be  long  ere]  it  be  long  or  A. 

B.C.  B.C. 

b  choke]  suffocate  A.B.  » headlong]  headlings  A.B.  head- 

'  their  own]  at  their  own  A.  longs  C. 


il 


of  Fallins;  from  God. 


77 


that  we  delight  in,  without  punishment  and  adversity,  it  is 
a  dreadful  token  that  he  loveth  us  no  longer,  that  he 
careth  no  longer  for  us,  but  hath  given  us  over  to  our  own 
selves.  As  long  as  a  man  doth  prune  his  vines,  doth  dig 
at  the  roots,  and  doth  lay  fresh  earth  to  them,  he  hath  a 
mind  to  them,  he  perceiveth  some  token  of  fruitfulness, 
that  may  be  recovered  in  them:  but  when  he  will  bestow 
no  more  such  cost  and  labour  about  them,  then  it  is  a  sign 
that  he  thinketh  they  will  never  be  good.  And  the  father, 
as  long  as  he  loveth  his  child,  he  looketh  angerlyP,  he  cor- 
recteth  him  when  he  doth  amiss :  but  when  that  serveth 
not,  and  upon  that  he  ceaseth  from  correction  of  him,  and 
suffereth  him  to  do  what  he  list  himself,  it  is  a  sign  that  he 
intendeth  to  disinherit  him,  and  to  cast  him  away  for  ever. 
So  surely  nothing  should  pierce  our  heart  so  sore,  and  put 
us  in  such  horrible  fear,  as  when  we  know  in  om'  conscience, 
that  we  have  grievously  offended  God,  and  do  so  continue, 
and  that  yet  he  strike th  not,  but  quietly  suffereth  us  in  the 
naughtiness  that  we  have  delight  in.  Then  specially  it  is 
time  to  cry,  and  to  cry  again,  as  David  did.  Cast  me  7zo/ Ps.  5i.  [ii.] 
away  from  thy  face^  and  take  not  away  thy  holy  Spirit 
from  me.  Lord,  turn  not  away  thy  face  from  me,  cast  not  CPs.  27. 9.] 
thy  servant  away  in  displeasure.  Hide  not  thy  face  from  [Ps.  us.  ?.] 
me,  lest  I  be  like  unto  them"^  that  go  down  to  heW.  The 
which  lamentable  prayers  of  him,  as  they  do  certify  us  what 
horrible  danger  they  be  in,  from  whom  God  turneth  his 
face:  for  the  time%  and  as  long  as  he  so  doth:  so  should 
they  move  and  stir^  us  to  cry  upon  God  with  all  our  heart, 
that  we  may  not  be  brought  into  that  state,  which  doubtless 
is  so  sorrowful,  so  miserable,  and  so  dreadful,  as  no  tongue 
can  sufficiently  express,  nor  any  hearf*  can  think.  For 
what  deadly  grief  may  a  man  suppose  it  is  to  be  under  the 
wrath  of  God,  to  be  forsaken  of  him,  to  have  his  holy 
Spirit,  the  author  of  all  goodness,  to  be  taken  from  him, 
to  be  brought  to  so  vile  a  condition,  that  he  shall  be  left 
meet  for  no  better  purpose,  than  to  be  for  ever  condemned 
in  hell^?  For  not  only  such  places  of  David  do  shew  J", 
that  upon  the  turning  of  God's  face  from  any  persons,  they 
shall  be  left  bare  from  all  goodness,  and  far  from  hope  of 
remedy;  but  also  the  place  rehearsed^  last  before,  of  Esay, 
loth  mean  the  same,  which  sheweth  that  God  at  length 


p  angerly]  angrely  A.B. 
1  unto  them]  to  them  A. 
'  to  hell]  into  hell  A. 

•  for  the  time]  for  that  time  A.B. 

*  and  stir]  omitted  A.B. 


■  nor  anv  heart]  or  any  heart  A. 
B.C. 

^  m  hell]  to  hell  A.B.C. 
y  do  shew]  doth  shew  A. 
« rehearsed]  recited  A.B. 


78  The  Second  Part  of  the  Sermon 


doth  so  forsake  his  unfruitful  vineyard,  that  he  will  not 
only  suffer  it  to  bring  forth  weeds,  briers,  and  thorns,  but 
also  further  to  punish  the  unfruitfulness  of  it,  he  saith  he 
will  not  cut  it,  he  will  not  delve  it,  and  he  will  command 
the  clouds,  that  they  shall  not  rain  upon  it :  whereby  is 
signified  the  teaching  of  his  holy  word,  which  St.  Paul, 
after  a  like  manner,  expressed^  by  planting  and  watering; 
meaning  that  he  will  take  that  away  from  them,  so  that 
they  shall  be  no  longer  of  his  kingdom,  they  shall  be  no 
'  longer  governed  by  his  holy  Spirit,  they  shall  be  put  from^ 

the  grace  and  benefits  that  they  had,  and  ever  might  have 
enjoyed  through  Christ;  they  shall  be  deprived  of  the  hea- 
venly light  and  life,  which  they  had  in  Christ,  whiles  they 
abode  in  him;  they  shall  be  (as  they  were  once)  as  men 
without  God  in  this  world,  or  rather  in  worse  taking.  And, 
to  be  short,  they  shall  be  given  into  the  power  of  the  devil, 
which  beareth  the  rule  in  all  them  that  be  cast  away  from 
[1  Sain  15.  23.  God,  as  hc  did  in  Saul  and  Judas,  and  generally  in  all 
fjohaWe?  ]  such,  as  work  after  their"own  wills,  the  children  of  mistrust 
and  unbeliefs    Let  us  beware  therefore,  good  Christian 
people,  lest  that  we,  rejecting  or  casting  away*^  God's  word, 
by  the  which  we  obtain  and  retain  true  faith  in  God,  be 
not  at  length  cast  off  so  far,  that  we  become  as  the  children 
of  unbelief  %  which  be  of  two  sorts,  far  diverse,  yea  almost 
clean  contrary,  and  yet  both  be  very  far  from  returning  to 
God.    The  one  sort,  only  weighing  their  sinful  and  de- 
•    testable  living,  with  the  right  judgment  and  straitness  of 
God's  righteousness,  be  so  without  counseF,  and  be  so  com- 
\      fortless,  (as  they       must  needs  be,  from  whom  the  spirit 
of  counsel  and  comfort  is  gone,)  that  they  will  not  be  per- 
suaded in  their  hearts,  but  that  either  God  cannot,  or  else 
that  he  will  not,  take  them  again  to  his  favour  and  mercy. 
The  other,  hearing  the  loving  and  large  promises  of  God's 
mercy,  and  so  not  conceiving  a  right  faith  thereof,  make 
7       those  promises  larger  than  ever  God  did,  trusting,  that 
although  they  continue  in  their  sinful  and  detestable  living 
never  so  long,  yet  that  God,  at  the  end  of  their  life,  will 
shew  his  mercy  upon  them,  and  that  then  they  will  re- 
turn.   And  both  these  two  sorts  of  men  be  in  a  damnable 
Ei^ch.is,  [32.  state,  and  yet  neverthless,  God,  {ivho  willeth  not  the  death 
33. 11 J       ^j-       wicked)  hath  shewed  means,  whereby  both  the  same 


•  expressed]  expresseth  A.B. 
b  put  from]  frustrated  of  A.B. 
mistrust  and  unbelief]  diffidence 
and  infidelity  A.B. 

^  or  casting  away]  omitted  A.B. 


e  unbelief]  infidelity  A.B. 
f  without   counsel]   destitute  of 
counsel  A.B. 

s  as  they  all]  as  all  they  A.B.C. 


il 


of  Falling  from  God. 


79 


(if  they  take  heed  in  season)  may  escape.  The  first,  as  Against 
they  do  dread  God's  rightful  justice  in  punishing  sinners/^^P^""^''^''"" 
(whereby  they  should  be  dismayed,  and  should  ^despair 
indeed,  as  touching  any  hope  that  may  be  in  themselves,)  r^-^.--^^.^ 
so  if  they  would  constantly  or  steadfastly'*  believe,  that  | 
God's  mercy  is  the  remedy  appointed  agamst  such  despau* 
and  distrust,  not  only  for  "them,  but  generally  for  all  that 
be  sorry  and  truly  repentant,  and  will  therewithal  stick  to 
God's  mercy,  they  may  be  sm^e  they  shall  obtain  mercy, 
and  enter  into  the  port  or  haven  of  safeguard,  into  the 
which  whosoever  doth  come,  be  they  beforetime  never  so 
wicked,  they  shall  be  out  of  danger  of  everlasting  dam- 
nation, as  God  by  Ezekiel  saith,  fVfiat  time  soever  a  sin-^ze<±.^.i\'i.-\ 
ner^  doth  return^  and  take  earnest  and  true  repentance,  I 
will  forget  all  his  wickedness.  The  other,  as  they  be  ready  Against  pre- 
to  believe  God's  promises,  so  they  should  be  as  ready  to  ^"'"p^^^"- 
believe  the  threatenings  of  God ;  as  well  they  should  be- 
lieve the  law,  as  the  gospel ;  as  well  that  there  is  an  hell 
and  everlasting  fire,  as  that  there  is  an  heaven  and  ever- 
lasting joy :  as  well  they  should  believe  damnation  to  be 
threatened  to  the  wicked  and  evil-doers,  as  salvation  to  be 
promised  to  the  faithful  m  word  and  works :  as  well  they 
should  believe  God  to  be  true  in  the  one,  as  m  the  other. 
And  the  simiers,  that  continue  in  their  wicked  living,  ought 
to  think,  that  the  promises  of  God's  mercy,  and  the  gospel, 
pertain  not  unto  them  being  in  that  state,  but  onty  the  law, 
and  those  scriptures  which  contain  the  wrath  and  indig- 
nation of  God,  and  his  thi'eatenings,  which  should  certify 
them,  that  as  they  do  over-boldly  presume  of  God's  mercy, 
and  live  dissolutely;  so  doth  God  still  more  and  more  with- 
draw  his  mercy  from  them ;  and  he  is  so  provoked  thereby 
to  wrath  at  length,  that  he  destroyeth  such  presumers  many 
times  suddenly.  For  of  such  St.  Paul  said  thus.  When  i  xhess.  5.  is j 
they  shall  say,  It  is  peace,  there  is  no  danger;  then  shall 
sudden  destrnction  come  upon  them.  Let  us  beware  there- 
fore of  such  naughty  boldness  to  sin.  For  God,  which  hath 
promised  his  mercy  to  them  that  be  truly  repentant,  (al- 
though it  be  at  the  latter  end,)  hath  not  promised  to  the 
presmnptuous  sinner,  either  that  he  shall  have  long  hfe,  or 
that  he  shall  have  true  repentance  at  the  last  endK  But 
for  that  purpose  hath  he  made  every  man's  death  uncertain, 
that  he  should  not  put  his  hope  in  the  end,  and  in  the 
aiean  season  (to  God's  high  displeasure)  live  ungodly. 

or  steadfastly]  omitted  A.B.  ^  at  the  last  end]  at  his  last  end  A. 

'  a  sinner]  the  wicked  A.B.  the 
vhich  C. 


80   Second  Fart  of  the  Sermon  of  Falling  from  God. 


Wherefore,  let  us  follow'  the  counsel  of  the  wise  man  ;  let 
us  make  no  tarrying  to  turn  unto  the  Lord;  let  us  not  put 
off  from  day  to  day,  for  suddenly  shall  his  wrath  come,  and 
in  time  of  vengeance  he  will  destroy"™  the  wicked.  Let  us 
therefore  turn,  betimes;  and  when  we  turn,  let  us  pray  to 
God,  as  Osee  teacheth,  saying,  Forgive"^  all  our  sins,  receive 
us  graciously.  And  if  we  turn  to  him  with  an  humble 
and  a  very  penitent  heart,  he  will  receive  us  to  his  favour 
and  grace  for  his  holy  name's  sake,  for  his  promise  sake% 
for  his  truth  and  mercy  sakeP,  promised  to  all  faithful  be- 
lievers in  Jesus  Christ,  his  only  natural  son :  to  whom, 
the  only  saviour  of  the  world,  with  the  Father  and  the 
Holy  Ghost,  be  all  honour,  glory,  and  power,  world  with- 
out end.  Amen. 


>  let  us  follow]  let  us  all  follow  A. 
»  he  will  destroy]  he  shall  destroy 

A. 

»  Forgive]  Forgive  us  A.B.C. 


0  for  his  promise  sake]  and  for  his 
promise  sake  B. 

p  for  his  truth  and  mercy  sake] 
omitted  B.  for  his  truth  and  mercies 
sake  CD. 


AN 


EXHORTATION 

AGAIKST 

The  Fear  of  Death, 


It  is  not  to  be  marvelled  that  worldly  men  do  fear  to 
die.  For  death  depriveth^  them  of  all  worldly  honours, 
riches,  and  possessions,  in  the  fruition  whereof  the  worldly 
man  counteth  himself  happy,  so  long  as  he  may  enjoy 
them  at  his  own  pleasure ;  and  otherwise,  if  he  be  dis- 
possessed of  the  same,  without  hope  of  recovery,  then  he 
can  none  otherwise^  think  of  himself,  but  that  he  is  un- 
happy, because  he  hath  lost  his  worldly  joy  and  pleasure. 
Alas,  thinketh  this  carnal  man,  shall  I  now  depart  for  ever 
from  all  my  honours,  all  my  treasure*^,  from  my  country, 
friends,  riches,  possessions,  and  worldly  pleasm-es,  'which 
are  my  joy  and  heart's  delight?  Alas,  that  ever  that 
day  shall  come,  when  all  these  I  must  bid  farewell^  at 
once,  and  never  enjoys  any  of  them  after.  Wherefore  it  is 
not  without  great  cause  spoken  of  the  wise  man,  O  i/eaM,  Eccius.  4i.  [i.] 
how  bitter  and  sour  is  the  rememhrance  of  thee  to  a  man 
that  liveth  in  peace  and  prosperity  in  his  substance,  to  a 
man  living,  at  ease,  leading  his  life  after  his  own  mind 
without  trouble,  and  is  therewithal  well  pampered  and  fed! 
There  be  other  men,  whom  this  world  doth  not  so  greatly 
laugh  upon,  but  rather  vex  and  oppress  with  poverty,  sick- 
ness, or  some  other  adversity;  yet  they  do  fear  death, 
partly  beause  the  flesh  abhorreth  naturally  his  own  sorrow- 
ful dissolution,  which  death  doth  threaten  unto  them;  and 
partly  by  reason  of  sicknesses  and  painful  diseases,  which 
be  most  strong  pangs  and  agonies  m  the  flesh,  and  use 
commonly  to  come  to  sick  men  before  death,  or  at  the  least 
accompany  death,  whensoever  it  cometh. 


»  depriveth]  deprived  B.  treasure]  treasures  A.B. 

*•  none  otherwise]  none  other  A.       ^  farewell]  farefull  B. 
B.C.  e  enjoy]  to  enjoy  A.B.C. 

8 


82 


The  First  Part  of  the  Sermon 


Although  these  two  causes  seem  great  and  weighty  to 
a  worldly  man,  whereupon  he  is  moved  to  fear  death;  yet 
there  is  another  cause  much  greater  than  any  of  these  afore 
rehearsed,  for  which  indeed  he  .  hath  just  cause  to  fear 
death;  and  that  is,  the  state  and  condition  whereunto  at  the 
last  end  death  bringeth  all  them  that  have  their  hearts 
v'v.  fixed  upon  this  world,  without  repentance  and  amendment: 

:^  this  state  and  condition  is  called  the  second  death,  which 

unto  all  such  shall  ensue  after  this  bodily  death.  And 
this  is  that  death  which  indeed  ought  to  be  dread  and 
feared:  for  it  is  an  everlasting  loss%  without  remedy,  of 
the  grace  and  favour  of  God,  and  of  everlasting  joy,  plea- 
sure, and  felicity.  And  it  is  not  only  the  loss  for  ever  of 
all  these  eternal  pleasures,  but  also  it  is  the  condemnation 
both  of  body  and  soul  (without  either  appellation,  or  hope 
of  redemption)  unto  everlasting  pains  in  hell.  Unto  this 
state  death  sent  the  unmerciful  and  the  ungodly^  rich  man, 

iTuke  ic.  [19-  that  Luke  speaketh  of  in  his  gospel ;  who  living  in  all 

^^■^  wealth  and  pleasure  in  this  world,  and  cherishing  himself 

daily  with  dainty  fare,  and  gorgeous  apparel,  despised  poor 
Lazarus,  that  lay  pitiful?  at  his  gate,  miserably  plagued 
and  full  of  sores,  and  also  grievously  pined  with  hunger. 
Both  these  two  were  arrested  of  death,  which  sent  Lazarus, 
the  poor  miserable  man,  by  angels  anon  unto  Abraham's 
bosom;  a  place  of  rest,  pleasure,  and  consolation:  but  the 
unmerciful  rich  man  descended  down  into  hell;  and  being 
in  torments,  he  cried  for  comfort,  complaining  of  the  intole- 
rable pain  that  he  suffered  in  that  flame  of  fire;  but  it  was 
too  late.  So  unto  this  place  bodily  death  sendeth  all  them 
that  in  this  world  have  their  joy  and  felicity,  all  them  that 
in  this  world  be  unfaithful  unto  God,  and  uncharitable  unto 
their  neighbours,  so  dying  without  repentance  and  hope  of 
God's  mercy.  Wherefore  it  is  no  marvel,  that  the  worldly 
man  fearetli  death;  for  he  hath  much  more  cause  so  to  do'', 
than  he  himself  doth  consider.    Thus  we  see  three  causes 

The  first.  why  worldly  men  fear  death.  One,  because  they  shall  lose 
thereby  their  worldly  honours,  riches,  possessions,  and  all 

Second.  their  hearts'  desires:  another,  because  of  the  painful  dis- 
eases, and  bitter  pangs,  which  commonly  men  suffer,  either 

Thirj.  before,  or  at  the  time  of  death:  but  the  chief  cause  above 
all  other,  is  the  dread  of  the  miserable  state  of  eternal  dam- 
nation both  of  body  and  soul,  which  they  fear  shall  follow, 


*  an  everlasting  loss]  the  everlast-  s  pitiful]  pitifully  A.B.C. 

ing  loss  A.  ^  so  to  do]  to  do  so  A. 

^and  the  ungodly]  and  ungodly 
A.B.C. 


against  the  Fear  of  Death. 


83 


after  their  departing  from*  the  worldly  pleasures  of  this 
present  life. 

For  these  causes  be  all  mortal  men  (which  be  given  to 
the  love  of  this  world)  both  in  fear,  and  state  of  death,  Heb.  2.  [15.] 
through  sin,  (as  the  holy  apostle  saith,)  so  long  as  they  live 
here  in  this  world:  but  (everlasting  thanks  be  to  Almighty 
God  for  ever)  there  is  never  a  one*^  of  all  these  causes,  no, 
nor  yet  them  all  together,  that  can  make  a  true  Christian 
man  afraid  to  die:  (who  is^  the  very  member  of  Christ,  the  1  Cor.  3.  [le.j 
temple  of  the  Holy  Ghost,  the  Son  of  God,  and  the  very 
inheritor  of  the  everlasting  kingdom  of  heaven:)  but 
plainly  contrary,  he  conceiveth  great  and  many  causes,  un- 
doubtedly grounded  upon  the  infallible  and  everlasting 
truth  of  the  word  of  God,  which  moveth^^  him  not  only  to 
put  away  the  fear  of  bodily  death,  but  also,  for  the  mani- 
fold benefits  and  singular  commodities,  which  ensue  unto 
every  faithful  person  by  reason  of  the  same,  to  wish,  desire, 
and  long  heartily  for  it.  For  death  shall  be  to  him  no 
death  at  all,  but  a  very  deliverance  from  death,  from  all 
pains,  cares,  and  sorrows,  miseries  and  wretchedness  of  this 
world,  and  the  very  entry  into  rest,  and  a  beginning  of 
everlasting  joy,  a  tasting  of  heavenly  pleasures,  so  great, 
that  neither  tongue  is  able  to  express,  neither  eye  to  see,  [i  Cor.  2. 9.] 
nor  ear  to  hear  them ;  no,  nor  any°  earthly  man's  heart 
to  conceive  them.  So  exceeding  great  benefits  they  be, 
which  God  our  heavenly  father  by  his  mere  mercy,  and 
for  the  love  of  his  son  Jesus  Christ,  hath  laid  up  in  store, 
and  prepared  for  them  that  humbly  submit  themselves  to 
God's  will,  and  evermore  unfeignedly  love  him  from  the 
bottom  of  their  hearts.  And  we  ought  to  believe,  that 
death,  being  slain  by  Christ,  cannot  keep  any  man  that 
steadfastly  trusteth  in  Christ,  under  his  perpetual  tyranny 
and  subjection :  but  that  he  shall  rise  from  death  again 
unto  glory  at  the  last  day,  appointed  by  Almighty  God, 
like  as  Christ  our  head  did  rise  again,  according  to  God's 
appointment,  the  third  day.  For  St.  Augustine  saith. 
The  head  going  before,  the  members  trust  to  follow  and 
come  after.  And  St.  Paul  saith,  if  Christ  be  risen  from  [i  Cor.  15. 20.] 
the  dead,  we  shall  rise  also  from  the  same.  And  to  com- 1 
fort  all  Christian  persons  herein,  holy  scripture  calleth  this  1 
bodily  death  a  sleep,  wherein  man's  senses"  be  (as  it  were)  \ 
taken  from  him  for  a  season ;  and  yet  when  he  awaketh,  ■ 


'  departing  from]  departing  out  of 
A.B.C. 

k  never  a  one]  never  one  A.B.C. 
»  who  is]Vhich  is  A.B.C. 


™  moveth]  move  A.B.C. 

»  nor  any]  nor  for  any  A.B.C. 

°  man's  senses]  man  senses  D. 


84 


The  First  Part  of  the  Sermon 


he  is  more  fresh  than  he  was  when  he  went  to  bed.  So, 
although  we  have  our  souls  separated  from  our  bodies  for 
a  season,  yet  at  the  general  resurrection  we  shall  be  more 
fresh,  beautiful,  and  perfect  than  we  be  now.  For  now  we 
be  mortal,  then  shall  we  be?  immortal ;  now  infected^i 
with  divers  infirmities,  then  clearly  void  of  all  mortal^'  in- 
firmities: now  we  be  subject  to  all  carnal  desires,  then  we 
shall  be  all  spiritual,  desiring  nothing  but  God's  glory,  and 
things  eternal.  Thus  is  this  bodily  death  a  door  or  en- 
tering unto  life,  and  therefore  not  so  much  dreadful  (if  it 
be  rightly  considered)  as  it  is  comfortable;  not  a  mischief, 
but  a  remedy  for  all'  mischief;  no  enemy,  but  a  friend; 
not  a  cruel  tyrant,  but  a  gentle  guide,  leading  us,  not  to 
mortality,  but  to  immortality,  not  to  sorrow  and  pain,  but 
to  joy  and  pleasure,  and  that  to  endure  for  ever,  if  it  be 
thankfully  taken  and  accepted  as  God's  messenger,  and 
patiently  borne  of  us  for  Christ's  love,  that  suffered  most 
painful  death  for  our  love,  to  redeem  us  from  death  eter- 


coi.3.  [3,4.]  nal.    According  hereunto  St.  Paul  saith.  Our  life  is  hid 


with  Christ  in  God:  but  ivhen  our  life  shall  appear,  then 
shall  we  also  appear  with  him  in  glory.  Why  then  shall  we 
fear  to  die,  considering  the  manifold  and  comfortable  pro- 


iJohn5.  [H.]  mises  of  the  gospel,  and  of  holy  scriptures  ?    God  the  fa- 
ther hath  given  us  everlasting  life,  saith  St.  John,  and  this 
1  John  5.  [12,  life  is  in  his  son.    He  that  hath  the  son  hath  life,  and  he 


that  hath  not  the  son  hath  not  life.  tMnd  this  I  write^,  saith 
St.  John,  to  you  that  believe  in  the  name  of  the  son  of  God, 
that  you  may  know  that  you  have  everlasting  life,  and  that 
you  do  believe  upon  the  name  of  the  son  of  God.  And  our 


John  6.  [40]  saviour  Christ  saith.  He  that  believeth  in  me  hath  life  ever- 
lasting, and  I  will  raise  him  from  death  to  life  at  the  last 

1  Cor.  1.  [30,   day.    St.  Paul  also  saith,  that  Christ  is  ordained  and  made 

^^'^  of  God  our  righteousness,  our  holiness^,  and  redemption,  to 

the  iyitent  that  he  which  will  glory  should  glory  in  the  Lord. 

Phil.  3.  [8, 9.]  St.  Paul  did  contemn  and  set  little  by  all  other  things,  e*- 


teeming  them  as  dung,  which  before  he  had  in  very  great 
price,  that  he  might  be  found  in  Christ,  to  have  everlasting 
life,  true  holiness,  righteousness,  and  redemption^.  Fi- 


Rom.  8.  [32  ]   ually,  St.  Paul  maketh  a  plain  argument  in  this  wise.  If 


our  heavenly  father  would  not  spare  his  own  natural  son, 
but  did  give  him  to  death  for  us:  how  can  it  be,  that  with 
him  he  should  not  give  us  all  things?  Therefore  if  we  have 

p  shall  we  be]  we  shall  be  A.B.C.        *  I  write]  I  wrote  A.B.C. 


infected]  infect  A.B.C. 
'  mortal]  immortal  D. 
•for  all]  of  all  A.B.C. 


"  our  holiness]  or  holiness  D. 
»  and  redemption]  redemption  A. 


against  the  Fear  of  Death. 


85 


Clirist,  then  have  we  with  him,  and  by  him,  all  good 
things  whatsoever  we  can  in  oiu*  hearts  wish  or  desire,  as 
victory  over  death,  sin,  and  hell;  we  have  the  favour  of 
God,  peace  with  him,  holiness,  wisdom,  justice,  power,  life, 
and  redemption;  we  have  by  him  perpetual  health,  wealth, 
joy,  and  bhss  everlasting. 


The  Second  Parf  of  the  Sermon  against^  the  Fear 
of  Death, 

It  hath  been  heretofore*  showed  you,  that  there  be  three 
causes,  wherefore  men  do  commonly  fear  death.  First, 
the  sorrowful  departmg  from  worldly  goods  and  pleasures. 
The  second,  the  fear  of  the  pangs  and  pains  that  come  with 
death.  Last  and  prmcipal  cause  is,  the  horrible  fear  of 
extreme  misery,  and  perpetual  damnation  in  time  to  come. 
And  yet  none  of  these  three  causes  troubleth  good  men, 
because  they  stay  themselves  by  true  faith,  perfect  charity, 
and  siu-e  hope  of  the  endless^  joy  and  bliss  everlasting. 

All  those  therefore  have  great  cause  to  be  full  of  joy 
that  be  joined  to  Clirist  with  true  faith,  steadfast  hope,  and 
perfect  charity,  and  not  to  fear  death,  nor  everlasting  dam- 
nation. For  death  camiot  deprive  them  of  Jesu  Clnist, 
nor  any  sm  can  condemn  them  that  are  graffed  surely  m 
him,  which  is  their  only  joy,  treasm-e,  and  life.  Let  us 
repent  our  sins,  amend  our  lives,  trust  m  his  mercy  and 
satisfaction;  and  death  can  neither  take  him  from  us,  nor 
us  from  him.  For  then  (as  St.  Paul  saith,  ivhether  ive  //t-e  [Rom.  14. 8, 9,] 
or  die,  we  he  the  Lord's  own.  And  again  he  saith,  Christ 
did  die,  and  rose  again,  because  he  should  be  Lord  both 
of  the  dead  and  quick.  Then  if  we  be  the  Lord's  owi\ 
when  we  be  dead,  it  must  needs  follow  that  such  temporal 
death  not  only  camiot  harm  us,  but  also  that  it  shall  be 
much<^  to  our  profit,  and  join  us  unto  God  more  perfectly. 
And  thereof  the  Christian  heart  may  surely  be  certified  by 
the  infallible  or  undeceivable'^  truth  of  holy  scripture.  //  2  Cor,  5.  [o.j 
is  God,  saith  St.  Paul,  ivhich  hath  prepared  us  unto  im- 
mortality; and  the  same  is  he  ivhich  hath  given  us  an 
tamest  of  the  Spirit.    Therefore  let  us  be  always  of  good 


y  The  second  part]  The  homily  is 
not  divided  in  A. 

'  against]  of  B.C. 

■  It  hath  been  heretofore — bliss 
everlasting]  omitted  A. 

8 


^  endless]  perpetual  B. 
^  shall  be  much]  shall  much  be 
A.B.C. 

^  or  undeceivable]  omitted  A.B. 


86 


The  Second  Part  of  the  Sermon 


comfort ;  for  we  know  that  so  long  as  we  be  in  the  body, 
we  be  (as  it  were)  far  from  God  in  a  strange  country  sub- 
ject to  many  perils,  walking  without  perfect  sight  and 
knowledge  of  Almighty  God,  only  seeing  him  by  faith  in 
holy  scriptures.  But  Ave  have  a  courage  and  desire  rather 
to  be  at  home  with  God  and  our  saviour  Christ,  far  from 
the  body,  where  we  may  behold  his  godhead  as  he  is,  face 
to  face,  to  our  everlasting  comfort.  These  be  St.  Paul's 
words  in  effect,  whereby  we  may  perceive,  that  the  life  in 
this  world  is  resembled  and  likened^  to  a  pilgi'image  in  a 
strange  country,  far  from  God;  and  that  death,  delivering 
us  from  our  bodies,  doth  send  us  straight  home  into  our 
own  country,  and  maketh  us  to  dwell  presently  with  God 
for  ever,  in  everlasting^  rest  and  quietness:  so  that  to  die  is 
no  loss,  but  profit  and  winning  to  all  true  Christian  people. 
What  lost  the  thief,  that  hanged  on  the  cross  with  Christ, 
by  his  bodily  death?  Yea,  how  much  did  he  gain  by  it! 
Luke  23.  [43.]  Did  uot  our  Saviour  say  unto  him.  This  day  thou  shalt  be 
ivith  me  in  paradise?  And  Lazarus,  that  pitiful  person, 
that  lay  before  the  rich  man's  gate,  pained  with  sores,  and 
pined  with  hunger,  did  not  death  highly  profit  and  pro- 
Lute  16.  [22.]  mote  him,  which  by  the  ministry  of  angels  sent  him  unto 
Abraham's  bosom,  a  place  of  rest,  joy,  and  heavenly  con- 
solation? Let  us  think  none  other,  good  Christian  people, 
but  Christ  hath  prepared,  and  made  ready  befores^,  the 
same  joy  and  felicity  for  us,  that  he  prepared  for  Lazarus 
and  the  thief.  Wherefore,  let  us  stick  unto  his  salvation 
and  gracious  redemption,  and  believe  his  word,  serve  him 
from  our  hearts,  love  and  obey  him ;  and  whatsoever  we 
have  done  heretofore  contrary  to  his  most  holy  will,  now 
let  us  repent  in  time,  and  hereafter  study  to  correct  our 
life:  and  doubt  not,  but  we  shall  find  him  as  merciful  unto 
us,  as  he  was  either  to  Lazarus,  or  to  the  thief,  whose  ex- 
amples are  written  in  holy  scripture  for  the  comfort  of 
them  that  be  sinners,  and  subject  to  sorrows,  miseries,  and 
calamities  in  this  world,  that  they  should  not  despair  in 
God's  mercy,  but  ever  trust  thereby  to  have  forgiveness  of 
their  sins,  and  life  everlasting,  as  Lazarus  and  the  thief 
had.  Thus,  I  trust,  every  Christian  man  perceiveth  by 
the  infallible  or  undeceivable''  word  of  God,  that  bodily 
death  cannot  harm  nor  hinder  them  that  truly  believe  in 
Christ,  but  contrarily'  shall  profit  and  promote  the  Chris- 
tian souls,  which  being  truly  penitent  for  their  offences, 

*  and  likened]  omitted  A.B.  or  imdeceivable]  omitted  A.B. 

f  everlasting]  perpetual  A.B.  '  contrarily]  contrary  AfB.C. 
e  and  made  ready  before]  omitted 
A.B. 


against  the  Fear  of  Death. 


87 


depart  hence  in  perfect  charity,  and  in  sure  trust  that  God 
is  merciful  to  them,  forgiving  their  sins,  for  the  merits  of 
Jesus  Christ  his  only  natural  son. 

The  second  cause  why  some  do  fear  death  is  sore  sick-  The  second 
ness  and  grievous  pains,  which  partly  come  before  death,  driirdeath^ 
and  partly  accompany  or  come  with"^  death,  whensoever  it 
cometh.  This  fear  is  the  fear  of  the  frail  flesh,  and  a  natural 
passion  belonging  unto  the  nature  of  a  mortal  man.  But 
true  faith  in  God's  promises,  and  regard  of  the  pains  and 
pangs  which  Christ  upon  the  cross  suffered  for  us  mise- 
rable simiers,  with  consideration  of  the  joy  and  everlasting 
life  to  come  in  heaven,  will  mitigate  and  assuage^  those 
pains,  and  moderate  or  bring  into  a  mean"^  this  fear,  that 
it  shall  never  be  able  to  overthrow  the  hearty  desire  and 
gladness  that  the  Christian  soul  hath  to  be  separated  from 
this  corrupt  body,  that  it  may  come  to  the  gracious  pre- 
sence of  our  saviour  Jesus  Christ.  If  we  believe  stead- 
fastly the  word  of  God,  we  shall  perceive  that  such  bodily 
sickness,  pangs"  of  death,  or  whatsoever  dolorous  pangs  we 
suffer,  either  before  or  with  death,  be  nothing  else  in 
Christian  men  but  the  rod  of  our  heavenly  and  loving  fa- 
ther, wherewith  he  mercifully  correcteth  us,  either  to  try 
and  declare  the  faith  of  his  patient  children,  that  they  may 
be  found  laudable,  glorious,  and  honourable  in  his  sight, 
when  Jesus  Christ  shall  be  openly  shewed  to  be  the  judge 
of  all  the  world,  or  else  to  chastise"  and  amend  in  them 
whatsoever  offendeth  his  fatherly  and  gracious  goodness, 
lest  they  should  perish  everlastingly.  And  this  his  cor- 
recting rod  is  common  to  all  men?  that  be  truly  his. 
Therefore  let  us  cast  away  the  burden  of  sin  that  lieth  too 
heavy^i  in  our  necks,  and  return  unto  God  by  true  pe- 
nance and  amendment  of  our  lives;  let  us  with  patience 
run  this  course  that  is  appointed,  suffering  (for  his  sake 
that  died  for  our  salvation)  all  sorrows  and  pangs  of  death, 
and  death  itself  joyfully,  when  God  sendeth  it  to  us, 
having  our  eyes  fixed  and  set  fast^  ever  upon  the  head 
and  captain  of  oiu  faith,  Jesus  Christ :  who  (considering  [Heb.  12. 2,] 
the  joy  that  he  should  come  unto)  cared  neither  for  the 
shame  nor  pain  of  deaths  but  willingly  conforming  and 
framing^  his  will  to  his  father's  will,  most  patiently  suf- 


accompany  or  come  with]  ac- 
companieth  A.B.  accompanieth  or 
cometh  with  C. 

'  and  assuage]  omitted  A.B.  as- 
suage less  C.  and  assuage  less  D. 

or  bring  into  a  mean]  omitted 
A.B. 


^  pangs]  pains  A.B.C. 
°  chastise]  chasten  A. 
p  all  men]  all  them  A.B.C. 
q  too  heavy]  so  heavy  A.  to  heavy 
B.C. 

>■  and  set  fast]  omitted  A.B. 
»  and  framing]  omitted  A.B. 


88 


The  Third  Part  of  the  Sermon 


[Phil.  2. 8]  fered  the  most  shameful  and  painful  death  of  the  cross, 
being  innocent  and  harmless*.  And  now  therefore  he  is 
exalted  in  heaven,  and  everlastingly  sitteth  on  the  right 
hand  of  the  throne  of  God  the  father.  Let  us  call  to  our 
remembrance  therefore  the  life  and  joys  of  heaven,  that 
are  kept  for  all  them  that  patiently  do  suffer  here  with 
Christ,  and  consider  that  Christ  suffered  all  his  painful 
passion  by  sinners,  and  for  sinners :  and  then  we  shall  with 
patience,  and  the  more  easily,  suffer  such  sorrows  and  pains, 
Avhen  they  come.  Let  us  not  set  at  light  the  chastising  of 
the  Lord,  nor  grudge  at  him,  nor  fall  from  him,  when  of 

Heb.  12.  [6, 8.]  him  wc  be  corrected:  for  the  Lord  loveth  them  whom  he 
doth  correct,  and  beateth  every  one  whom  he  taketh  to  his 
child".  What  child  is  that,  saith  St.  Paul,  ivhom  the  father 
loveth,  and  doth  not  chastise?  If  ye  be  ivithont  God's  cor- 
rection, (which  all  his  well-beloved  and  true  children  have,) 
then  be  you  but  bastards,  smally  regarded  of  God,  and  not 
his  true  children. 

Therefore  seeing,  that  when  we  have  in  earth  our  car- 
nal fathers  to  be  our  correctors,  we  do  fear  them,  and  re- 
verently take  their  correction ;  shall  we  not  much  more  be 
in  subjection  to  God  our  spiritual  father,  by  whom  we 
shall  have  everlasting'^  life?  And  our  carnal  fathers  some- 
time correct  us,  even  as  it  pleasethy  them,  without  cause. 
But  this  father  justly  correcteth  us,  either  for  our  sin,  to 
the  intent  we  should  amend,  or  for  our  commodity  and 
wealth,  to  make  us  thereby  partakers  of  his  holiness. 
Furthermore,  all  correction  which  God  sendeth  us  in  this 
present  time  seemeth  to  have  no  joy  and  comfort,  but  sor- 
row and  pain,  yet  it  bringeth  with  it  a  taste  of  God's  mercy 
and  goodness  towards  them  that  be  so  corrected,  and  a 
sure  hope  of  God's  everlasting  consolation  in  heaven.  If 
then  these  sorrows,  diseases,  and  sicknesses,  and  also  death 
itself,  be  nothing  else  but  our  heavenly  father's  rod,  where- 
by he  certifieth  us  of  his  love  and  gracious  favour,  whereby 
he  trieth  and  purifieth  us,  whereby  he  giveth  unto  us  holi- 
ness, and  certifieth  us,  that  we  be  his  children,  and  he  our 
merciful  father;  shall  not  we  then  with  all  humility,  as 
obedient  and  loving  children,  joyfully  kiss  our  heavenly 
father's  rod,  and  ever  say  in  our  heart,  with  our  saviour 

[Matt.  26.  38,  Jesus  Christ,  Father,  if  this  anaruish  and  sorrow  which  I 

39  "I 

feel,  and  death  which  I  see  approach,  may  not  pass,  but 
that  thy  will  is  that  I  must  suffer  them,  thy  ivill  be  done. 


*  and  harmless]  omitted  A.B.  *  everlasting]  eternal  A.B. 

"to  his  child]  to  be  his  child  A.  y  as  itpleaseth]  aspleaseth  A.B.C. 
B.C. 


against  the  Fear  of  Death. 


89 


The  Third  Part^  of  the  Sermon  against^  the  Fear 

of  Death, 

In  this  sermon''  ^  against  the  fear  of  death,  two  causes 
were  declared,  which  commonly  move  worldly  men  to  be 
in  much  fear  to  die,  and  yet  the  same  do  nothing  trouble 
the  faithful  and  good  livers  when  death  cometh,  but  rather 
giveth  them  occasion  greatly  to  rejoice,  considering  that 
they  shall  be  delivered  from  the  sorrow  and  misery  of  this 
world,  and  be  brought  to  the  great  joy  and  felicity*^  of  the 
life  to  come.  Now  the  third  and  special  cause,  why  death  The  third  cause 
indeed  is  to  be  feared,  is  the  miserable  state  of  the  worldly  ^e^fga^g^^^^  ^ 
and  ungodly  people  after  their  death:  but  this  is  no  cause 
at  all,  wh^^  the  godly  and  faithful  people  should  fear  death, 
but  rather  contrariwise;  their  godly  conversation  m  this 
life,  and  belief  in  Christ,  cleaving  continually  to  his  merits^ 
should  make  them  to  long  sore  after  that  life,  that  remaineth 
for  them  undoubtedly  after  this  bodily  death.  Of  this  immor- 
tal state,  (after  this  transitory  life,)  where  we  shall  live  ever- 
more in  the  presence  of  God,  in  joy  and  rest,  after  victory 
over  all  sickness,  sorrows,  sin,  and  death:  there  be  many  plain*" 
places  of  holy  scripture,  which  confirm  the  weak  conscience 
against  the  fear  of  all  such  dolors,  sicknesses,  sin,  and 
bodily  deaths,  to  assuage  such  trembling  and  ungodly  fear, 
and  to  encourage  us  with  comfort  and  hope  of  a  blessed 
state  after  this  life.  St.  Paul  wisheth  unto  the  Ephesians, 
that  God  the  father  of  glory  loould  give  unto  them  ^Ae  Ephea.  i.  [ir, 
spirit  of  ivisdorn  and  revelation,  that  the  eyes  of  their  ^^-^ 
hearts  might  have  light^  to  know  him,  and  to  perceive  how 
great  things  he  had  called  them  unto,  and  how  rich  inhe- 
ritance he  hath  prepared  after  this  life  for  them  that  per- 
tain unto  him.  And  St.  Paul  himself  declareth  the  desire 
of  his  heart,  which  was  to  be  dissolved  and  loosed  from  Az^pwi.  i-  [23, 
body,  and  to  be  with  Christ,  which  (as  he  said)  was  much'^^'^ 
better  for  him,  although  to  them  it  was  more  necessary  that 
he  should  live,  which  he  refused  not  for  their  sakes.  Even 
like  as  St.  Martin  said.  Good  Lord,  if  I  be  necessary 
for  thy  people  to  do  good  mito  them,  I  will  refuse  no  la- 


^  The  third  part]  The  homily  is 
not  divided  in  A. 

'  against]  of  B.C. 

»'  In  this  sermon — of  the  life  to 
come]  omitted  A. 

sermon]  homily  B. 


^  felicity]  felicie  B. 
c  merits]  mercies  D. 
'  plain]  both  plain  A.B.C. 
e  bodily  death]  death  corporal  A.B. 
J'  might  have  light]  might  give 
light  C.  might  give  life  D. 


90 


The  Third  Part  of  the  Sermon 


hour :  but  else  for  mine  own  self,  I  beseech  thee  to  take  my 
soul. 

Now  the  holy  fathers  of  the  old  law,  and  all  faithful  and 
righteous  men  which  departed  before  our  saviour  Christ's 
ascension  into  heaven,  did  by  death  depart  from  troubles 
unto  rest,  from  the  hands  of  their  enemies  into  the  hands 
of  God,  from  sorrows  and  sicknesses  unto  joyful  refreshing 
in^  Abraham's  bosom,  a  place  of  all  comfort  and  consolation, 
as  the  scriptures''  do  plainly  by  manifest  words  testify. 


wisd.  3.  [1,3.]  The  book  of  Wisdom  saith,  That  the  righteous  men's 


souls  be  171  the  hand  of  God,  and  no  torment  shall  touch 
them.  They  seemed  to  the  eyes  of  foolish  men  to  die,  and 
their  death  ivas  counted  miserable,  and  their  departing  out 
of  this  ivorld,  wretched;  but  they  be  in  rest.    And  another 


Wisd.  5.  [15,  place  saith,  That  the  righteous  shall  live  for  ever,  and 


their  reivard  is  with  the  Lord,  and  their  minds  be  with 
God,  who  is  above  all:  therefore  they  shall  receive  a  glo- 
rious kingdom,  and  a  beautiful  crown  at  the  Lord^s  hand. 


[Wisd.  4. 7.]   And  in  another  place  the  same  book  saith.  The  righteous. 


though  he  be  prevented  with  sudden  death,  nevertheless  he 
shall  be  there,  where  he  shall  be  refreshed.  Of  Abraham's 
bosom  Christ's  words  be  so  plain,  that  a  Christian  man 
needeth'  no  more  proof  of  it.  Now  then  if  this  were  the  state 
of  the  holy  fathers  and  righteous  men  before  the  coming  of 
our  Saviour,  and  before  he  was  glorified ;  how  much  more 
then  ought  all  we  to  have  a  steadfast  faith,  and  a  sure  hope 
of  this  blessed  state  and  condition,  after  our  death  ?  seeing 
that  our  Saviour  now  hath  performed  the  whole  work  of 
our  redemption,  and  is  gloriously  ascended  into  heaven,  to 
prepare  our  dwelling-places  with  him,  and  said  unto  his 


John  17.  [24.]  father.  Father,  I  will  that  where  I  am,  my  servants  shall 


be  with  me.  And  we  know,  that  whatsoever  Christ  will, 
his  father  will  the  same  ;  wherefore  it  cannot  be,  but,  if  we 
be  his  faithful  servants,  our  souls  shall  be  with  him,  after 
our  departure'"  out  of  this  present  life.  St.  Stephen,  when 
he  was  stoned  to  death,  even  in  the  midst  of  his  torments. 


Acts  7.  [55.]    what  was  his  mind  most  upon  ?  When  he  ivas  full  of  the 


Holy  Ghost  (saith  holy  scripture)  having  his  eyes  lifted  up 
into  heaven,  he  saw  the  glory  of  God,  and  Jesus  standing 
on  the  right  hand  of  God.  The  which  truth,  after  he  had 
confessed  boldly  before  the  enemies  of  Christ,  they  drew 
him  out  of  the  city,  and  there  they  stoned  him,  who  cried 


[Acts  7. 50.]    unto  God,  saying.  Lord  Jesu  Christ ,  take  my  spirit.  And 


^  the  scriptures]  scriptures  A.B.C.         departure]  departing  A.B.C. 


'  in]  into  A.B. 


needeth]  needs  A. 


against  the  Fear  of  Death, 


91 


doth  not  our  Saviour  say  plainly  in  St.  John's  gospel, 
Verily,  verily,  I  say  unto  you,  He  that  heareth  my  ivord,^ohno.  [24j 
and  believeth  on  him^  that  sent  me,  hath  everlasting  life, 
and  Cometh  not  into  judgment,  but  shall  pass  from  death  to 
life?  Shall  we  not  then  think  that  death  to  be  precious,  by 
the  which  we  pass  unto  life? 

Therefore  it  is  a  true  saying  of  the  prophet.  The  death  Ps.  ne.  [i5.] 
of  the  holy  and  righteous  men  is  precious  in  the  Lord^s 
sight.    Holy  Simeon,  after  that  he  had  his  heart's  desire  in 
seeing  our  Saviour,  that  he  ever  longed  for  in  his  life*',  he 
embraced,  and  took?  him  in  his  arms,  and  said.  Now,  Lord,  Luke  2.  [29, 
let  me  depart  in  peace,  for  mine  eyes  have  beholden  that^^'^ 
Saviour  which  thou  hast  prepared  for  all  nations. 

It  is  truth  therefore,  that  the  death  of  the  righteous  is 
called  peace,  and  the  benefit  of  the  Lord,  as  the  chiurch 
saith,  in  the  name  of  the  righteous  departed  out  of  this 
world.  My  soul,  turn  thee  to  thy  rest,  for  the  Lord  hath'Ps.  m.  [?.] 
been  good  to  thee,  and  rewarded  thee.  And  we  see  by  holy 
scripture,  and  other  ancient  histories  of  martyrs,  that  the 
holy,  faithful,  and  righteous,  ever  since  Christ's  ascension, 
or  going  up*i,  in  their  death  did  not  doubt,  but  that  they 
went  to  Christ^  in  spirit,  which  is  our  life,  health,  wealth, 
and  salvation.  John  in  his  holy  Revelation  saw  an  hun- 
dred' forty  and  four  thousand  virgins  and  innocents,  of 
whom  he  said.  These  follow  the  lamb  Jesu  Christ  where- v^bv.u-i^.^ 
soever  he  goeth.  And  shortly  after  in  the  same  place  he 
saith,  I  heard  a  voice  from  heaven,  saying  unto  me,  Write,  [Rev.  14. 13.] 
Happy  and  blessed  are  the  dead  which  die  in  the  Lord: 
from  henceforth  {surely  saith  the  Spirit  J  they  shall  rest 
from  their  pains  and  labours,  for  their  works  do  follow 
them:  so  that  then  they  shall  reap  with  joy  and  comfort,  that 
which  they  sowed  with  labours  and  pains. 

They  that  sow  in  the  Spirit,  of  the  Spirit  shall  reap  ever-  [Gai.  6. 8, 9.] 
lasting  life:  let  us  therefore  never  be  iveary  of  well-doing; 
for  when  the  time  of  reaping  or  reward  cometh,  we  shall 
reap  without  any  weariness  everlasting  joy.  Therefore 
while  we  have  time  (as  St.  Paul  exhorteth  us)  let  us  do  Gai.  6.  [lo.] 
good  to  all  men,  and  not  lay  up  our  treasures  in  earth.  Matt.  6.  [i9.] 
where  rust  and  moths  corrupt  it,  which  rust  (as  St.  James  James  5.  [3.] 
saith)  shall  bear  witness  against  us  at  the  great  day,  con- 
demn us,  and  shall  (like  most  bm-ning*  fire)  torment  our 


n  believeth  on  him]  believeth  him  ^  to  Christ]  to  be  with  Christ  A. 

A.  B.C. 

o  in  his  life]  all  his  life  A.B.C.  «  an  hundred]  a  hundred  A.B.C. 

p  and  took]  omitted  A.B.  *  burning]  brenning  A.B.C. 


«i  or  going  up]  omitted  A.B. 


92 


The  Third  Part  of  the  Sermon 


flesh.  Let  us  beware  therefore  (as  we  tender  our  own 
wealth)  that  we  be  not  in  the  number  of  those  miserable, 
covetous,  and  wretched"  men,  which  St.  James  biddeth 

JameB  5.  [1.]  moum  and  lament  for  their  greedy  gathering  and  ungodly 
keeping  of  goods.  Let  us  be  wise  in  time,  and  learn  to  fol- 
low the  wise  example  of  the  wicked  steward.  Let  us  so 
wisely  order^  our  goods  and  possessions,  committed  unto  us 
here  by  God  for  a  season,  that  we  may  truly  hear  and  obey 

Luke  16.  [9.]  this  Commandment  of  our  saviour  Christ^:  I  say  unto  you, 
(saith  he,)  Make  you  friends  of  the  wicked  mammon,  that 
they  may  receive  you  into  everlasting  tabernacles  or  dwell- 
ings^. Riches  be  called'*  wicked,  because  the  world  abuseth 
them  unto  all  wickedness,  which  are  otherwise  the  good 
gifts  of  God,  and  the  instruments,  whereby  God's  servants 
do  truly  serve  him  in  using  of  the  same.  He  commanded 
them  not  to  make  them  rich  friends,  to  get  high  dignities 
and  worldly  promotions^,  to  give  great  gifts  to  rich  men 
that  have  no  need  thereof;  but  to  make  them  friends  of 
poor  and  miserable  men,  unto  whom  whatsoever  they 
give,  Christ  taketh*^  it  as  given  to  himself.  And  to  these 
friends  Christ  in  the  gospel  giveth  so  great  honour  and 
pre-eminence,  that  he  saith,  they  shall  receive  them  that  do 
good  unto  them^  into  everlasting  houses :  not  that  men 
shall  be  our  rewarders  for  our  well-doing,  but  that  Christ 
will  reward  us,  and  take  it  to  be  done  unto  himself,  what- 
soever is  done  to  such  friends. 

Thus  making  poor  wretches  our  friends,  we  make  our 
saviour  Christ  our  friend,  whose  members  they  are :  whose 
misery  as  he  taketh  for  his  own  misery,  so  their  relief, 
succour,  and  help,  he  taketh  for  his  succour,  relief,  and 
help ;  and  will  as  much  thank  us  and  reward  us  for  our 
goodness  shewed  to  them,  as  if  he  himself  had  received  like 
benefit  at  our  hands,  as  he  witnesseth  in  the  Gospel,  saying, 

Matt.  25.  [40.]  Whatsoever  ye  have  done  to  any  of  these  simple  persons, 
which  do  believe  in  me,  that  have  ye  done  to  myself.  There- 
fore let  us  diligently  foresee,  that  our  faith  aud  hope,  which 
we  have  conceived  in  Almighty  God,  and  in  our  saviour 
Christ,  wax  not  faint,  nor  that  the  love,  which  we  bear  in 
hand^  to  bear  to  him,  wax  not  cold :  but  let  us  study  daily 
and  diligently  to  shew  ourselves  to  be  the  true  honourers 


"  and  wretched]  omitted  A.B.  ^  promotions]  possessions  A.B. 

*  wisely  order]  prudently  dispose       ^  taketh]  accepteth  A.B. 
A.B.  ^  them  that  do  good  unto  them] 

y  Christ]  Christ's  A.B.  their  benefactors  A.B. 
^  or  dwellings]  omitted  A.B.  «  bear  in  hand]  pretend  A.B. 

»  be  called]  he  calleth  A.B.C. 


r 


against  the  Fear  of  Death. 


93 


and  lovers  of  God,  by  keeping  of  his  commandments,  by- 
doing  of  good  deeds  unto  our  needy  neighbours,  relieving, 
by  all  means  that  we  can,  their  poverty  with  oiu*  abundance 
and  plenty*",  their  ignorance  with  our  wisdom  and  learning, 
and  comfort  their  weakness  with  our  strength  and  authority, 
calling  all  men  back  from  evil  doing  by  godly  counsel  and 
good  example,  persevering  still  in  well-doing,  so  long  as  we 
live:  so  shall  we  not  need  to  fear  death  for  any  of  those 
three  causes  aforementioned,  nor  yet  for  any  other  cause 
that  can  be  imagined :  but  contrarily?,  considering  the 
manifold  sicknesses,  troubles,  and  sorrows  of  this  present 
life,  the  dangers  of  this  perilous  pilgrimage,  and  the  great 
encumbrance  which  our  spirit  hath  by  this  sinful  flesh  and 
frail  body,  subject  to  death :  considering  also  the  manifold 
sorrows  and  dangerous  deceits  of  this  world  on  every  side, 
the  intolerable  pride,  covetousness,  and  lechery,  in  time  of 
prosperity;  the  impatient  murmuring  of  them  that  be 
worldly,  in  time  of  adversity,  which  cease  not  to  withdraw 
and  pluck  us  from  God  our  saviour  Christ,  from  om'  life, 
wealth,  or  everlasting^  joy  and  salvation :  considering  also 
the  innumerable  assaults  of  our  ghostly  enemy  the  devil, 
with  all  his  fiery  darts  of  ambition,  pride,  lechery,  vain- 
glory, envy,  malice,  detraction,  or  backbiting',  with  other  his 
innumerable  deceits,  engines,  and,  snares,  ivherehy  he  goeth  i  Pet.  5.  [8.] 
busily  about  to  catch  all  men  under  his  dominion^  ever^  like 
a  roaring  lion,  by  all  means  searching  whom  he  may  de- 
vour. The  faithful  Christian  man  which  considereth  all  these 
miseries,  perils,  and  incommodities,  (whereunto  he  is  subject 
so  long  as  he  here  liveth  upon  earth,)  and  on  the  other 
part  considereth  that  blessed  and  comfortable  state  of  the 
heavenly  life  to  come,  and  the  sweet  condition  of  them  that 
depart  in  the  Lord ;  how  they  are  delivered  from  the  con- 
tinual encumbrances  of  their  mortal  and  sinful  body,  from 
all  the  malice,  crafts,  and  deceits  of  this  world,  from  all  the 
assaults  of  their  ghostly  enemy  the  devil,  to  live  in  peace,  -j 
rest,  and  endless' quietness,  to  live  in  the  fellowship  of  in- 
num.erable  angels,  and  with  the  congregation  of  perfect  just 
men,  as  patriarchs,  prophets,  martyrs,  and  confessors,  and 
finally  unto  the  presence  of  Almighty  God,  and  our  saviour 
Jesus  Christ : — he  that  doth  consider  all  these  things,  and 
belie veth  them  assuredly,  as  they  are  to  be  believed,  even 
from  the  bottom  of  his  heart,  being  established™  in  God  in 


^  and  plenty]  omitted  A.B. 
e  contrarily]  contrary  A.B.C. 
^  everlasting]  eternal  A.B. 
'  or  backbiting]  omitted  A.B. 


k  ever]  even  B. 

'  endless]  perpetual  A.B. 

»  established]  stablished  A. 


94  Third  Part  of  the  Sermon  against  the  Fear  of  Death. 

this  true  faith,  having  a  quiet  conscience  in  Christ,  a  firm 
hope  and  assured  trust  in  God's  mercy,  through  the  merits 
of  Jesu  Christ  to  obtain  this  quietness,  rest,  and  everlasting" 
joy,  shall  not  only  be  without  fear  of  bodily  death,  when  it 
cometh,  but  certainly,  as  St.  Paul  did,  so  shall  he  gladly 
(according  to  God's  will,  and  when  it  pleaseth"  God  to  call 
Phil.  1.  [23.]  him  out  of  this  life)  greatly  desire^  in  his  heart,  that  he 
may  be  rid  from  all  these  occasions  of  evil,  and  live  ever  to 
God's  pleasure,  in  perfect  obedience  of  his  will,  with  our 
saviour  Jesus  Christ ;  to  whose  gracious  presence  the  Lord 
of  his  infinite  mercy  and  grace  bring  us,  to  reign  with  him 
in  life  everlasting :  to  whom,  with  our  heavenly  Father,  and 
the  Holy  Ghost,  be  glory  in  worlds  without  end.  Amen. 


»  everlasting]  eternal  A.B. 


°  pleaseth]  please  A. 


p  desire]  desire  it  A. 


AN 


EXHORTATION' 

CONCERNING 

Good  Order  and  Obedience  to  Rulers  and 
Masi^istrates. 


Almighty  God  hath  created  and  appointed  all  things 
in  heaven,  earth,  and  waters,  in  a  most  excellent  and  perfect 

I  order.  In  heaven  he  hath  appointed  distinct  and  several** 
orders  and  states  of  archangels  and  angels.  In  earth  he 
hath  assigned  and  appointed'^  kings,  princes,  with  other  go- 
vernors under  them,  in  all  good^  and  necessary  order.  The 
water  above  is  kept,  and  raineth  down  in  due  time  and  sea- 
son.   The  smi,  moon,  stars,  rainbow,  thunder,  lightning, 

'  clouds,  and  all  birds  of  the  air,  do  keep  their  order.  The 
earth,  trees,  seeds,  plants,  herbs,  corn,  grass,  and  all  man- 
ner of  beasts,  keep  themselves  in  order^:  all  the  parts  of 
the  whole  year,  as  winter,  summer,  months,  nights,  and 
days,  continue  in  their  order :  all  kinds  of  fishes  in  the  sea, 
rivers,  and  waters,  with  all  fountains,  springs,  yea,  the  seas 
themselves,  keep  their  comely  course  and  order :  and  man 
himself  also  hath  all  his  parts  both  within  and  without,  as 
soul,  heart,  mind,  memory,  understanding,  reason,  speech, 
with  all  and  singular  corporal  members  of  his  body,  in  a 
profitable,  necessary,  and  pleasant  order :  every  degree  of 
people  in  their  vocation,  calling,  and  office,  hath  appointed 
to  them  their  duty  and  order:  some  are  in  high  degree, 
some  in  low,  some  kings  and  princes,  some  inferiors  and 
subjects,  priests  and  laymen,  masters  and  servants,  fathers 
and  children,  husbands  and  wives,  rich  and  poor;  and 
every  one  have  need  of  other;  so  that  in  all  things  is  to  be 
lauded  and  praised  the  goodly  order  of  God,  without  the 

•  An  Exhortation]  A  Exhortation  ^  in  all  good]  all  in  good  A.B.C. 

B.  «  keep  themselves  in  order]  keep 

and  several]  omitted  A.B.  or  se-  them  in  their  order  A.B.  keep  them- 

veral  C.  selves  in  their  order  C. 

^  and  appointed]  omitted  A.B. 


96 


The  First  Part  of  the  Sermon 


which  no  house,  no  city,  no  commonwealth  can  continue 
and  endure,  or  last^  For  where  there  is  no  right  order, 
there  reigneth  all  abuse,  carnal  liberty,  enormity,  sin,  and 
baby  Ion  ical  confusion.  Take  away  kings,  princes,  rulers, 
magistrates,  judges,  and  such  estates^  of  God's  order,  no 
man  shall  ride  or  go  by  the  highway  unrobbed,  no  man 
shall  sleep  in  his  own  house  or  bed  unkilled,  no  man  shall 
keep  his  wife,  children,  and  possessions'*  in  quietness,  all 
things  shall  be  common ;  and  there  must  needs  follow  all 
mischief  and  utter  destruction  both  of  souls,  bodies,  goods, 
and  commonwealths.  But  blessed  be  God  that  we  in  this 
realm  of  England  feel  not  the  horrible  calamities,  miseries, 
and  wretchedness,  which  all  they  undoubtedly  feel  and  suf- 
fer, that  lack  this  godly  order:  and  praised  be  God  that 
we  know  the  great  excellent  benefit  of  God  shewed  to- 
wards' us  in  this  behalf.  God  hath  sent  us  his  high  gift, 
our  most  dear  sovereign  lord^  king  James',  with  a  godly™, 
wise,  and  honourable  council,  with  other  superiors  and  in- 
feriors, in  a  beautiful  order,  and  godly".  Wherefore  let  us 
subjects  do  our  bounden  duties,  giving  hearty  thanks  to 
God,  and  praying  for  the  preservation  of  this  godly  order. 
Let  us  all  obey,  even  from  the  bottom  of  our  hearts,  all 
their  godly  proceedings,  laws,  statutes,  proclamations,  and 
injunctions,  with  all  other  godly  orders^.  Let  us  consider 
the  scriptures  of  the  Holy  Ghost,  which  persuade  and  com- 
mand us  all  obediently  to  be  subject,  first  and  chiefly  to  the 
king'sP  majesty,  supreme  governor*!  over  all,  and  the  nexf 
to  liis^  honourable  council,  and  to  all  other  noblemen,  ma- 
gistrates and  officers,  which  by  God's  goodness  be  placed 
and  ordered.  For  Almighty  God  is  the  only  author  and 
provider  for*  this  forenamed  state  and  order,  as  it  is  written 
of  God  in  the  book  of  the  Proverbs,  Through  me  kings  do 
reign,  through  me  counsellors  make  just  laws,  through  me 
do  princes  bear  rule,  and  all  judges  of  the  earth  execute 
judgment :  I  am  loving  to  them  that  love  me.  Here  let  us 
mark  well,  and  remember,  that  the  high  power  and  au- 
thority of  kings,  with  their  making  of  laws,  judgments,  and 
offices"  are  the  ordinances,  not  of  man,  but  of  God;  and 


'  or  last]  omitted  A.B. 

6  estates]  states  A.B. 

h  possessions]  possession  D. 

!  towards]  toward  A. 

k  lord]  lady  C. 

1  king  James]  king  Edward  the 
sixth  A.B.  queen  Elizabeth  C. 

with  a  godly]  with  godly  A.B.C. 

"  and  godly]  omitted  A.B.  and 
goodly  C. 


0  godly  orders]  their  godly  orders 

A. 

P  kifig's]  queen's  C. 

1  governor]  head  A.B. 

and  the  next]  and  next  A.B.C. 
»  to  his]  to  her  C. 
t  provider  for]  provider  of  A.B.C. 
«  offices]  officers  A.B. 


of  Obedience.. 


97 


therefore  is  this  word  [through  me)  so  many  times  repeated. 
Here  is  also  well  to  be  considered  and  remembered,  that 
this  good  order  is  appointed  by^  God's  wisdom,  favour, 
and  love,  especially^  for  them  that  love  God ;  and  there- 
fore he  saith,  I  love  them  that  love  me.  Also  in  the  book  [John  ii.  21.] 
of  Wisdom,  we  may  evidently  learn,  that  a  king's  power, 
authority  and  strength,  is  a  great  benefit  of  God ;  given  of 
his  great  mercy,  to  the  comfort  of  our  great  misery.  For 
thus  we  read  there  spoken  to  kings,  Hear^  O  ye  kings,  and^^^^-^-^^-^-^ 
understand;  learn  ye  that  be  judges  of  the  ends  of  the 
earth;  give  ear  ye  that  rule  the  multitudes;  for  the  poiver 
is  given^  you  of  the  Lord^  and  the  strength  from  the  high- 
est.  Let  us  learn  also  here  by  the  infallible  and  undeceiv- 
able^  word  of  God,  that  kings,  and  other  supreme  and 
higher*^  officers,  are  ordained  of  God,  who  is  most  highest: 
and  therefore  they  are  here  taught  diligently^  to  apply  arid 
give^  themselves  to  knowledge  and  wisdom,  necessary  for 
the  ordering  of  God's  people  to  their  governance  committed, 
or  whom  to  govern  they  are  charged  of  God^  And  they 
be  here  also  taught  by  Almighty  God,  that  they  should  ac- 
knowledge^  themselves  to  have  all  their  power  and  strength, 
not  from  Rome,  but  immediately  of  God  most  highest.  We 
read  in  the  book  of  Deuteronomy,  that  all  punishment  per- 
taineth  to  God,  by  this  sentence,  Vengeance  is  mine,  and  /Deut.  32.  [35.] 
will  reivard.  But  this  sentence  we  must  understand  to  per- 
tain also,  untoe  the  magistrates  which  do  exercise  God's  [Rom.  12. 19.] 
room  in  judgment,  and  punishing  by  good  and  godly  laws 
here  in  earth.  And  the  places  of  scripture  which  seem  to 
remove  from  among  all  Christian  men  judgment,  punish- 
ment, or  killing,  ought  to  be  understood^',  that  no  man  (of 
his  own  private  authority)  may  be  judge  over  other,  may 
punish,  or  may  kill\  But  we  must  refer  all  judgment  to 
God,  to  kings  and  rulers,  and  judges'^  under  them,  which 
be  God's  officers  to  execute  justice  ;  and  by  plain  words  of 
scripture  have  their  authority  and  use  of  the  sword  granted 
from  God ;  as  we  are  taught  by  St.  Paul,  that  dear  and 
chosen'  apostle  of  our  saviour  Christ,  whom  we  ought  dili- 


^  appointed  by]  appointed  of  A.B. 

C 

y  especially]  specially  A.B.C. 

^  is  gi\^en]  given  D. 

*  and  undeceivable]  omilted  A.B. 
undeceable  C. 

supreme  and  higher]  their  A. 

« taught    diligently]  diligently 
taught  A.B.C. 

^  and  give]  omilted  A.B. 

9 


or  whom  to  govern  they  are 
charged  of  God]  omitted  A.B. 

f  acknowledge]  reknowledge  A.B. 

C 

g  unto]  to  A. 

^  understood]  understand  A.B.C. 
'  or  may  kill]  may  kill  A. 
k  and  judges]  judges  D. 
1  that  dear  and  chosen]  the  dear 
and  elect  A.B. 


98 


The  Second  Part  of  the  Serynon 


gently  to  obey,  even  as  we  would  obey  our  saviour  Christ, 
if  he  were  present.  Thus  St.  Paul  writeth  to  the  Romans, 
'  ]  Let  every  soul  submit  himself  unto  the  authority  of  the 
higher  powers^  for  there  is  no  power  but  of  God.  The 
poivers  that  be,  be  ordained  of  God.  Whosoever  therefore 
toithstandeth^  the  poiver,  ivithstandeth"^  the  ordinance  of 
God:  but  they  that  resist,  or  are  against  it°,  shall  receive 
to  themselves  damnation.  For  rulers  are  not  fearful  to 
them  that  do  good,  but  to  them  that  do  evil.  Wilt  thou  be 
ivithout  fear  of  the  power^?  Do  well  then,  and  so  shalt 
thou  be  praised  of  the  same  ;  for  he  is  the  minister  of  God 
for  thy  wealth.  But  and  if  thou  do  that  which  is  evil, 
then  fear  ;  for  he  beareth  not  the  sword  for  nought,  for  he 
is  the  minister  of  God,  to  take  vengeance  on  him  that  doth 
evil.  Wherefore  ye  must  needs  obey,  not  only  for  fear  of 
vengeance,  but  also  because  of  conscience  ;  and  even  for 
this  cause  pay  ye  tribute,  for  they  are  God^s  ministers, 
serving  for  the  same  purpose. 

Here  let  us  learn'i  of  St.  Paul,  the  chosen''  vessel  of  God, 
that  all  persons  having  souls  (he  excepteth  none,  nor  ex- 
empteth  none,  neither  priest,  apostle,  nor  prophet,  saith  St. 
Chrysostom^)  do  owe  of  bounden  duty,  and  even  in  con- 
science, obedience,  submission,  and  subjection  to  the  high^ 
powers  which  be  set"^  in  authority  by  God$  forasmuch  as 
they  be  God's  lieutenants,  God's  presidents,  God's  officers, 
God's  commissioners,  God's  judges,  ordained  of  God  him- 
self, of  whom  only  they  have  all  their  power  and  all  their 
authority.  And  the  same  St.  Paul  threateneth  no  less  pain 
than  everlasting  damnation  to  all  disobedient persons,to  all 
resisters  against  this  general  and  common  authority,  foras- 
much as  they  resist  not  man,  but  God ;  not  man's  device 
and  invention,  but  God's  wisdom,  God's  order,  power,  and 
authority. 


The  Second  Parf"  of  the  Sermon  of  Obedience, 

Forasmuch  asy  God  hath  created  and  disposed  all 
things  in  a  comely  order,  we  have  been  taught  in  the  first 

™  withstandeth]  resisteth  A.B.  «  St.  Chrysostom]  Chrysostom  A. 

"  withstandeth]  resisteth  A.B.  *  high]  higher  A. 

•  or  are  against  it]  omitted  A.B.  or  "  which  be  set]  to  men  being  con- 
are  against  C.  stitute  A.  which  be  constituted  B. 

p  the  power]  that  power  D.  *  The  second  part]  The  homily  is 

«  Here  let  us  learn]  Here  let  us  all  not  divided  in  A. 

learn  A.B.C,  r  Forasmuch  as — for  conscience 

chosen]  e'ect  A.B.  sake]  omitted  A. 


of  Obedience. 


99 


part  of  the  sermon%  concerning  good  order  and  obedience ; 
that  we  ought  also  in  all  commonweals^  to  observe  and 
keep  a  due  order,  and  to  be  obedient  to  the  powers,  their 
ordinances  and  laws ;  and  that  all  rulers  are  appointed  of 
God,  for  a  goodly^  order  to  be  kept  in  the  world  :  and  also 
how  the  magistrates  ought  to  learn  how  to  rule  and  govern 
according  to  God's  laws ;  and  that  all  subjects  are  bound'^ 
to  obey  them  as  God's  ministers,  yea,  although  the^r  be  evil, 
not  only  for  fear,  but  also  for  conscience  sake.  And  here, 
good  people,  let  us  all  mark  diligently,  that  it  is  not  lawful 
for  inferiors  and  subjects,  in  any  case,  to  resist  and  stand 
against*^  the  superior  powers  :  for  St.  Paul's  words  be  plain, 
that  ivhosoever  ivithstandeth^,  shall  get  to  themselves  dam- 
nation; for  whosoever  withstandeth^^  withstandeth^  the  or- 
dinance of  God.  Our  saviour  Christ  himself,  and  his  apos- 
tles, received  many  and  divers  injuries  of  the  unfaithful 
and  wicked  men  in  authority  :  yet  we  never  read  that  they, 
or  any  of  them,  caused  any  sedition  or  rebel Uon  against  au- 
thority. We  read  oft,  that  they  patiently  suffered  all  trou- 
bles, vexations,  slanders,  pangs,  and  pains,  and  death  itself, 
obediently,  without  tumult  or  resistance.  They  committed 
their  cause  to  him  that  judgeth  righteously,  and  prayed  for 
their  enemies  heartily  and  earnestly.  They  knew  that  the 
authority  of  the  powers  was  God's  ordinance;  and  there- 
fore, both  in  their  words  and  deeds,  they  taught  ever  obe- 
dience to  it,  and  never  taught  nor  did  the  contrary.  The 
wicked  judge  Pilate  said  to  Christ,  Knowest  thou  not.  Ma/ John  i9.  [lo, 
1  have  power  to  crucify  thee,  and  have  power  also  to  loose  ^ 
thee?  Jesus  answered,  Thou  couldst  have  no  power  at  all 
against  me,  except  it  tvere  given  thee  from  above.  Whereby 
Christ  taught  us  plainly,  that  even  the  wicked  rulers  have 
their  power  and  authority  from  God ;  and  therefore  it  is 
not  lawful  for  their  subjects  to  withstand  them^,  although 
they  abuse  their  power :  much  less  then  is  it  lawful  for  sub- 
jects to  withstand'  their  godly  and  Christian  princes,  which 
do  not  abuse  their  authority,  but  use  the  same  to  God's 
glory,  and  to  the  profit  and  commodity  of  God's  people. 
The  holy  apostle  Peter*^'  commandeth  servants  to  be  o^e- 1  Pei.  2.  ne  i 
dient  to  their  masters,  not  only  if  they  be  good  and  gentle, 


«  of  the  sermon]  of  this  homily  B. 
»  commonweals]  commonwealths 
B.C. 

goodly]  godly  B. 

*  bound] bounden  B.C. 

^  and  stand  against]  omiiied  A.B. 
or  stand  against  C. 

*  withstandeth]  resisteth  A.B. 


f  withstandeth]  resisteth  A.B. 

e  withstandeth]  resisteth  A.B. 

^  to  withstand  them]  by  force  to 
resist  them  A.B.  by  force  to  with- 
stand them  C. 

'  withstand]  resist  A.B. 

k  Peter]  Saint  Peter  A.B.C. 


100 


The.  Second  Part  of  the  Sermon 


but  also  if  they  be  evil  and  froward :  affirming,  that  the  vo- 
cation and  calling  of  God's  people  is  to  be  patient,  and  of 
the  suifering  side'.  And  there  he  bringeth  in  the  patience 
of  our  saviour  Christ,  to  persuade  obedience  to  governors, 
yea,  although  they  be  wicked  and  wrong-doers.  But  let  us 
now  hear  St.  Peter  himself  speak,  for  his  words'"  certify 
best  our  conscience :  thus  he  uttereth  them  in  his  first  epis- 
1  Pet.  2.  [IS-  tie;  Servants  obey  your  masters  ivith  fear,  not  only  if 
^^'^  they  be  good  and  gentle,  but  also  if  they  be  froward.  For  it 

is  thank-icorthy,  if  a  man  for  conscience  toward  God  endu- 
reth^  grief  and  siiffereth^  wrong  undeserved :  for  what 
praise  is  it,  ichenye  be  beaten  for  yo-ar  faults,  if  ye  take  it 
patiently  ?  but  when  ye  do  well,  if  you  then  suffer  wrongs 
and  take  it  patiently,  then  is  there  cause  to  have  thank  of 
God  ;  for  hereunto  verily  were  ye  called:  for  so  did  Christ 
^  for  us,  leaving  us  an  example,  that  we  should  follow 

his  steps.  All  these  be  the  very  words  of  St.  Peter.  Holy 
1  Sam.  18. 19,  David?  also  teacheth  us  a  good  lesson  in  this  behalf,  who 
^'  was  many  times  most  cruelly  and  wrongfully  persecuted  of 

king  Saul,  and  many  times  also  put  in  jeopardy  and  danger 
of  his  Ufe  by  king  Saul  and  his  people  :  yet  he  neither  with- 
stoodi,  neither  used  any  force  or  violence  against  king  Saul, 
[1  Sam.  18. 11, his  mortal  and  deadly  enemy;  but  did  he  ever  to  his  liege 
14, 30.]         YQxdi  and  master  king  Saul,  most  true,  most  diligent,  and 
most  faithful  seiwe.    Insomuch,  that  when  the  Lord  God 
[1  Sam.  19.  10,  had  given  king  Saul  into  David's  hands  in  his  own  cave,  he 
[1  s^nr24     would  not  hurt  him,  when  he  might,  without  all  bodily 
7.]  *  ^    '    peril,  easily  have  slam  him ;  no,  he  would  not  suffer  any  of 
his  servants  once  to  lay  their  hand'  upon  king  Saul,  but 
prayed  to  God  in  this  wise  :  Lord,  keep  me  from  doing  that 
thing  unto  my  master  the  Lord's  anointed ;  keep  me  that  I 
lay  not  my  hand  upon^  him,  seeing  he  is  the  anointed  of 
the  Lord :  for  as  truly  as  the  Lord  liveth,  (except  the  Lord 
smite  him,  or  except  his  day  come,  or  that  he  go  down  to 
war,  and  perish  in  battle",)  the  Lord  be  merciful  unto  me, 
[1  Sam.  24. 10  ]  Ma/  I  lay  not  my  hand  upon  the  Lord^s  anointed.  And 
that  David  might  have  killed  his  enemy  king  Saul,  it  is 
evidently  proved  in  the  first  book  of  the  Kings,  both  by  the 
[Verse  4.]      cuttiug  off  the  lap  of  Saul's  garment,  and  also  by  plain* 


'  side]  sides  D.  ^  and   deadly]  omitted  A.B.  or 

his  words]  his  own  words  A.B.C.  deadly  C. 

0  endureth]  suffereth  A.B.C.  «  hand]  hands  A.B.C. 

o  suffereth]  suffer  D.  •  hand]  hands  B. 

p  Holy  David]  Saint  David  A.B.C.  "  and  perish  in  battle]  and  in  bat- 

neither  withstood]  never  resisted  tie  perish  A.B.C. 

A.B.  *  by  plain]  by  the  plain  A.B. 


of  Obedience, 


101 


confession  of  king  Saul.  Also  another  time,  as  is  mentioned^ 
in  the  same  book,  when  the  most  mimerciful  and  most  un- ci  Sam.24.  is.j 
kind  king  Saul  did  persecute  poor  David ;  God  did  again  [i  sam.  26. 7.] 
give  king  Saul  mto  David's  hands,  by  casting  of  king  Saul 
and  his  whole  army  into  a  dead  sleep ;  so  that  David  and 
one  Abisai  with  him  came  in  the  night  into  Saul's  host, 
where  Saul  lay  sleeping,  and  his  spear  stack  in  the  ground 
at  his  head.  Then  said  Abisai  unto  David,  God  hath  deli- [i  Sam.  26. 8.] 
vered  thine  enemy  into  thy  hands  at  this  time:  now  there- 
fore let  me  smite  him  once  with  my  spear  to  the  earth^and 
I  will  not  smite  him  a^ain  the  second  time;  meaning  there- 
by to  have  killed  him  with  one  stroke,  and  to  have  made 
him  sure  for  ever.  And  David  answered  and  said  to  Abi- 
sai, Destroy  him  not;  for  ivho  can  lay  his  hands  on  Mecisam.  26  9, 
Lord^s  anointed,  and  be  guiltless  ?  And  David  said  further- ^ 
more^,  ^^is  sure  as  the  Lord  liveth,  the  Lord  shall  smite 
him,  or  his  day  shall  come  to  die,  or  he  shall  descend,  or 
go  down""  into  battle,  and  there  perish :  the  Lord  keep 
me  from  laying  my  hands  upon  the  Lord^s  anointed. 
But  take  thou  now  the  spear  that  is  at  his  head,  and  the 
cruse  of  water,  and  let  us  go:  And  so  he  did.  Here  is  evi- 
dently proved,  that  we  may  not  withstand^  nor  hi  any  wise*= 
hurt  an  anointed  king,  which  is  God's  lieutenant,  vicegerent, 
and  highest  minister  in  that  country  where  he  is  king.  But  objection, 
peradventure  some  here  would  say,  that  David  in  his  own 
defence  might  have  killed  king  Saul  lawfully,  and  with  a 
safe  conscience.  But  holy  David  did  know  that  he  might  An  answer, 
in  no  wise  withstand'^,  hurt,  or  kill  his  sovereign  lord  and 
king :  he  did  know  that  he  was  but  Idng  Saul's  subject, 
though  he  were  in  great  favour  with  God,  and  his  enemy 
king  Saul  out  of  God's  favour.  Therefore  though  he  were 
never  so  much  provoked,  yet  he  refused^  utterly  to  hurt 
the  Lord's  anointed.  He  durst  not,  for  offending  God  and 
his  own  conscience,  (although  he  had  occasion  and  oppor- 
tunity,) once  layf  his  hands  upon  God's  high  officer  the 
king,  whom  he  did  know  to  be  a  person  reserved  and  kept? 
(for  his  office  sake)  only  to  God's  punishment  and  judg- 
ment :  therefore  he  prayeth  so  oft  and  so  earnestly,  that  he 
lay  not  his  hands  upon  the  Lord^s  anointed.  And  by  these  [i  sam.  26. 11.] 
two  examples,  Saint  David  (being  named  in  scripture  a 
man  after  God's  own  heart)  giveth  a  general  rule  and 


y  as  is  mentioned]  as  it  is  men- 
tioned A.B. 
»  furthermore]  farthermore  A. 
»  or  go  down]  omitted  A.B. 
^  withstand]  resist  A.B. 


in  any  wise]  in  any  ways  A.B.C. 
^  withstand]  resist  A.B. 
*  refused]  refuseth  A. 
f  lay]  to  lay  A. 
5  and  kept]  omitted  A.B. 


102 


The  Second  Part  of  the  Sermon 


lesson  to  all  subjects  in  the  world,  not  to  withstand''  their 
liege  lord  and  king ;  not  to  take  a  sword'  by  their  private 
authority  against  their  king,  God's  anointed,  who  only 

ri  Pet. 2. 14.]  beareth  the  sword  by  God's  authority,  for  the  maintenance 

ERom.  13. 4.]  of  the  ^oocl,  and  for  the  punishment  of  the  evil;  who  only 
by  God's  law  hath  the  use  of  the  sword  at  his  command*', 
and  also  hath  all  power,  jurisdiction,  regiment,  correction, 
and  punishment^,  as  supreme  governor  of  all  his  realms  and 
dominions,  and  that  even  by  the  authority  of  God,  and  by 
God's  ordinances.  Yet  another  notable  story  and  doctrine 
is  in  the  second  book  of  the  Kings,  that  maketh  also  for 

[2  Sam.  1.  8-  this  purposc.    When  an  Amalekite,  by  king  Saul's  own 

.^^^  consent  and  commandment,  had  killed  king  Saul,  he  went 

to  David,  supposing  to  have  had  great  thanks'"  for  his 
message,  that  he  had  killed  David's  deadly"  enemy;  and 
therefore  he  made  great  haste  to  tell  to  David  the  chance, 
bringing  with  him  king  Saul's  crown  that  was  upon  his 
head,  and  his  bracelet  that  was  upon  his  arm,  to  persuade 
his  tidings  to  be  true.  But  godly  David  was  so  far  from 
rejoicing  at  this  news",  that  immediately  and  forthwith?  he 
rent  his  clothes  off  his  back,  he  mourned  and  wept,  and  said 

[•2  Sam  1, 14.]  the  mcsseugcr.  How  is  it  that  thou  ivast  not  afraid  to  lay 
thy  hands'^  on  the  Lord's  anointed  to  destroy  him  ?  And  by 
and  by  David  made  one  of  his  servants  to  kill  the  messenger, 

[2  Sam,  1.16.]  sayiug.  Thy  blood  be  on  thine  own^  head,  for  thine  own 
mouth  hath  testified  and  witnessed^  against  thee, granting 
that  thou  hast  slain  the  Lord's  anointed.  These  examples 
being  so  manifest  and  evident,  it  is  an  intolerable  ignorance, 
madness,  and  wickedness,  for  subjects  to  make  any  mur- 
muring, rebellion,  resistance,  or  withstanding*,  commotion, 
or  insurrection  against  their  most  dear  and  most  dread 
sovereign  lord  and  king,  ordained  and  appointed  of  God's 
goodness  for  their  commodity,  peace,  and  quietness.  Yet 
let  us  believe  undoubtedly,  good  Christian  people,  that  we 
may  not  obey  kings,  magistrates,  or  any  other,  (though  they 
be  our  own  fathers,)  if  they  would  command  us  to  do  any 
thing  contrary  to  God's  commandments.    In  such  a  case 

Acts  5.  ought  to  say  with  the  apostles".  We  must  rather  obey 

God  than  man.    But  nevertheless,  in  that  case  we  may  not 


h  withstand]  resist  A.B. 
'  a  sword  i  the  sword  B. 
^  command]  commandment  A.B.C. 
•  correction,  and  punishment]  and 
coercion  A.B. 

»  thanks]  thank  A.C. 
n  deadly]  mortal  A.B. 


0  this  news]  these  news  A.B.C. 
p  and  forthwith]  omitted  A.B. 
4  hands]  hand  A. 

thine  own]  thy  own  A.C. 
»  and  witnessed]  omitted  A.B. 
*  or  withstanding]  omitted  A.B. 
"  apostles]  apostle  D. 


of  Obedience. 


103 


in  any  wise  withstand^  violently,  or  rebel  against  rulers,  or 
make  any  insurrection,  sedition,  or  tumults,  either  by  force 
of  arms,  or  otherwise,  against  the  anointed  of  the  Lord,  or 
any  of  his  officers^:  but  we  must  in  such  case  patiently  suf- 
fer all  wrongs  and  injuries,  referring  the  judgment  of  our 
cause  only  to  God.  Let  us  fear  the  terrible  punishment  of 
Almighty  God  against  traitors  and'-  rebellious  persons,  by 
the  example  of  Chore,  Dathan,  and  Abiron,  which  repugned* 
and  grudged  against  God's  magistrates  and  officers,  and 
therefore  the  earth  opened^  and  swallowed  them  up  [Numb,  16.32.] 

Other,  for  their- wicked  murmuring  and  rebellion,  were  by  a 
sudden  fire,  sent  of  God,  utterly  consumed ;  other,  for  their 
froward  behaviour  to  their  rulers  and  governors,  God's  min- 
isters, were  suddenly  stricken  with  a  foul  leprosy ;  other 
were  stinged  to  death,  with  wonderful  strange  fiery  ser- 
pents ;  other  were  sore  plagued,  so  that  there  were  killed^ 
,  in  one  day  the  number  of  fourteen  thousand  and  seven  hun- 
dred, for  rebellion  against  them  whom  God  had  appointed 
to  be  in  authority.  Absalom  also,  rebelling  against  his  [2  sam.  18. 9, 
father  king  David,  was  punished  with  a  strange  and  notable  ^^'^ 
death. 


The  Third  Parl^  of  the  Sermon  of  Obedience, 

Ye  have  heard^  before,  in  this  sermon^  of  good  order 
and  obedience,  manifestly  proved  both  by  the  scriptures^ 
and  examples,  that  all  subjects  are  bound?  to  obey  their 
magistrates,  and  for  no  cause  to  resist,  or  withstand'',  or 
'ebel'  or  make  any  sedition  against  them,  yea,  although 
hey  be  wicked  men.  And  let  no  man  think  that  he  can 
iscape  unpunished  that  committeth  treason,  conspiracy,  or 
'ebellion  against  his  sovereign  lord  the  king,  though  he 
'.ommit  the  same  never  so  secretly,  either  in  thought,  word, 
)r  deed,  never  so  privily,  in  his  privy  chamber  by  himself, 
>r  openly  communicating  and  consulting  with  other.  For 
reason  will  not  be  hid,  treason  will  out  at  length*";  God 


*  withstand]  resist  A.B. 

y  officers]  appointed  officers  A. 
I.e. 

^  and]  or  A.B.C. 

*  repugned]  repined  A.B.  he  re- 
ugned  D. 

there  were  killed]  there  was 
illed  A.B.C. 

«=The  third  part]  The  hcmiily  is 
')t  divided  in  A. 


^  Ye  have  heard — wicked  men] 
omitted  A. 

e  sermon]  homily  B. 

f  the  scriptures]  scriptures  B.C. 

g  bound]  bounden  B.C. 

b  or  withstand]  omiitedB. 

'  or  rebel]  rebel  B.C. 

^  at  length]  at  the  length  A.C. 


104 


The  Third  Fart  of  the  Sermon 


will  have  that  most  detestable  vice  both  opened  and  pu- 
nished, for  that  it  is  so  directly  against  his  ordinance,  and 
against  his  high  principal  judge  and  anointed  in  earth.  The 
violence  and  injury  that  is  committed  against  authority  is 
committed  against  God,  the  commonweal,  and  the  whole 
realm,  which  God  will  have  known,  and  condignly  or  wor- 
thily' punished  one  way  or  other  ;  for  it  is  notably  written 
of  the  wise  man  in  scripture,  in  the  book  called  Ecclesiastes: 
Wish  the  king  no  evil  in  thy  thought^  nor  speak"^  no  hurt 
of  him  in  thy  privy  chamber  :  for  the  hird^  of  the  air  shall 
betray  thy  voice,  and  with  her^  feathers  shall  bewray^  thy 
luords.  These  lessons  and  examples  are  written  for  our 
learning ;  therefore  let  us  all*i  fear  the  most  detestable  vice 
of  rebellion;  ever  knowing  and  remembering,  that  he  that 
resisteth  or  withstandeth^'  common  authority,  resisteth  or 
withstandeth^  God  and  his  ordinance,  as  it  may  be  proved 
by  many  other  more*  places  of  holy  scripture.  And  here 
let  us  take  heed,  that  we  understand  not  these  or  such  other 
like  places  (which  so  straitly  command  obedience  to  supe- 
riors, and  so  straitly  punisheth"  rebellion  and  disobedience 
to  the  same)  to  be  meant  in  any  condition  of  the  pretenced* 
or  coloured^  power  of  the  bishop  of  Rome.  For  truly  the 
scripture  of  God  alloweth  no  such  usurped  power,  full  of  enor- 
mities, abusions,  and  blasphemies :  but  the  true  meaning  of 
these  and  such  places  be  to  extol  and  set  forth  God's  true 
ordinance,  and  the  authority  of  God's  anointed  kings,  and 
of  their  officers  appointed  under  them.  And  concerning 
the  usurped  power  of  the  bishop  of  Rome,  which  he  most 
wrongfully  challengeth  as  the  successor  of  Christ  and  Peter ; 
we  may  easily  perceive  how  false,  feigned,  and  forged  it  is, 
not  only  in  that  it  hath  no  sufficient  ground  in  holy  scrip- 
ture, but  also  by  the  fruits  and  doctrine  thereof  For  our 
saviour  Christ  and  St.  Peter  teacheth^  most  earnestly  and 
agreeably  obedience  to  kings,  as  to  the  chief  and  supreme 
rulers  in  this  world,  next  under  God:  but  the  bishop  of 
Rome  teacheth,  that  they  that  are  under  him  are  free  from 
all  burdens  and  charges  of  the  commonwealth,  and  obedi- 
ence toward  their  prince%  most  clearly  against  Christ's  doc- 

'  or  worthily]  omitted  A.B.  •  more]  mo  A.B.C.D. 

■  mnorspeakJorspecheA.orspeakB.       ^  punisheth]  punished  D. 


p  shall  bewray]  shall,  she  bewray  ^  that  they  that  are  under  him  an 
.  shall  he  betray  B.  free  from  all  burdens  and  charges  oj 

'therefore  let  us  all]  let  us  all    the  commonwealth,  and  obedience 


B  the  bird)  a  bird  A.B.C. 
<»  her]  their 


»  or  coloured]  omitted  A.B. 
y  teacheth]  teach  A. 


therefore  A.B. 

or  withstandeth]  omitted  A.B. 
»  or  withstandeth]  omitted  A.B. 


toward  their  prince]  immunities,  pri 
vileges,  exemptions,  and  disobedl 
ence  A.B.  ; 


of  Obedience. 


105 


trine  and  St.  Peter's.  He  ought  therefore  rather  to  be  called 
anti-christ,  and  the  successor  of  the  scribes  and  Pharisees, 
than  Christ's  vicar,  or  St.  Peter's  successor;  seeing  that  not 
only  in  this  point,  but  also  in  other  weighty  matters  of 
Christian^  religion,  in  matters  of  remission  and  forgiveness^ 
of  sins,  and  of  salvation,  he  teacheth  so  directly  against  both 
St.  Peter,  and  against  our  Saviour  Christ,  who  not  only 
taught  obedience  to  kings,  but  also  practised  obedience  in 
their  conversation  and  living :  for  we  read  that  they  both 
paid  tribute  to  the  king:  and  also  we  read,  that  the  holy  Matt.  ir.  [27.] 
virgin  Mary,  mother  to  our  saviour  Christ,  and  Joseph, 
who  was  taken  for  his  father,  at  the  emperor's  command- 
ment, to  the  city  of  David^  named  Bethlehem,  6e  Luke  2.  [4, 5  ] 
taxed  among  other,  and  to  declare  their  obedience  to  the 
magistrates,  for  God's  ordinances  sake.  And  here  let  us 
not  forget  the  blessed  virgin  Mary's  obedience:  for  although 
she  was  highly  in  God's  favour,  and  Christ's  natural  mother, 
and  was  also  great  with  child  at  the  same*^  time,  and  so  nigh 
her  travail,  that  she  was  delivered  in  her  journey,  yet  she 
gladly  without  any  excuse  or  grudging  (for  conscience  sake) 
aid  take  that  cold  and  foul  winter  journey,  being  in  the 
mean  season  so  poor  that  she  lay  in  a  stable'^,  and  there  she 
was  delivered  of  Cliiist^  And  according  to  the  same,  lo, 
how  St.  Peter  agreeth,  writing  by  express  words  in  his  first 
epistle  :  Submit  yourselves,  and  be  subject^,  saith  he,  unto  1  Pet.  2.  [13, 
kings,  as  unto  the  chief  heads,  and.  unto  rulers^,  as  unto^^'^^'^ 
them  that  are  sent  of  him  for  the  punishment  of  evil  doers, 

•Christian]  Christen  A.  ChristesB.  not  rale  their  subjects  by  will,  and 
and  forgiveness]  omitted  A.B.  to  their  own  comraodit)^  and  pleasure 
« at  the  same]  that  same  A.B.C.  only;  but  that  they  should  govern 
^ in  a  stable]  in  the  stable  A.B. C.  their  subjects  by  good  and  godly 
e  The  fullowing  passage  is  added  in  laws.  They  should  not  make  them- 
A.  Our  saviour  Christ  refused  the  selves  so  to  be  lords  over  the  people, 
office  of  a  worldly  judge,  and  so  he  to  do  with  them  and  their  goods  what 
did  the  office  of  a  worldly  king:  com-  they  list,  and  to  make  what  laws  they 
manding  his  disciples,  and  all  that  list,  without  dread  of  God  and  his 
believe  in  him,  that  they  should  not  laws,  without  consideration  of  their 
contend  for  superiority,  neither  for  honour  and  office,  whereunto  God 
worldly  dominion  in  this  world.  For  hath  called  them,  (as  heathen  kings 
ambition  and  pride  is  detestable  in  and  princes  do,)  but  to  think  them- 
all  Christian  persons  of  every  de-  selves  to  be  God's  officers,  ordained 
?ree.  And  the  apostles  in  that  place  by  God  to  be  his  ministers  unto  the 
do  not  represent  the  persons  of  bish-  people,  for  their  salvation,  common 
ops  and  priests  only,  but  also  (as  quietness  and  wealth,  to  punish  male- 
ancient  authors  do  write)  they  re-  factors,  to  defend  innocents,  and  to 
present  the  persons  of  kings  and  cherish  well  doers.  The  margin  re- 
'ni  princes,  whose  worldly  rule  and  go-  fers  to  Luke  12.  John  6.  Mat.  18. 
I'^ernance  they  then  ambitiously  de-  f  and  be  subject]  omitted  A.B.  or 
sired.    So  that  in  that  place  Christ  be  subject  C. 

.eacheth  also  Christian  emperors,      s  and  unto  rulers]  or  unto  rulers 

iings,  and  princes,  that  they  should  A.B.C. 
10 


106  The  Third  Part  of  the  Sermon 

and  for  the  praise^^  of  them  that  do  ivell;  for  so  is  the  ivill 
of  God.  I  need  not  to  expound  these  words,  they  be  so 
plam  of  themselves.  St.  Peter  doth  not  say,  Submit  your- 
selves unto  me  as  supreme  head  of  the  church :  neither 
saith  he'.  Submit  yourselves^  from  time  to  time  to  my  suc- 
cessors in  Rome :  but  he  saith,  Submit  yourselves'  unto 
your  king,  your  supreme  head,  and  unto  those  that  he  ap- 
pointeth  in  authority  under  him;  for  that  you  shall'"  so 
show  your  obedience,  it  is  the  will  of  God.  God  will  that 
you  be  in  subjection  to  your  head  and  king.  This"  is  God's 
ordinance,  God's  commandment,  and  God's  holy  will,  that 
the  whole  body  of  every  realm,  and  all  the  members  and 
parts  of  the  same,  shall  be  subject  to  their  head,  their  king", 
1  Pet.  2.  [13.]  and  that  (as  St.  Peter  writeth)  for  the  Lord's  sake;  and  (as^ 
Rom.  13.  [5.]   St.  Paul  writeth)  for  conscience  sake,  and  not  for  fear  only. 

Thus  we  learn  by  the  word  of  God  to  yield  to  our  king  that 
Matt. 22.  [21.]  is  duc  to  our  king;  that  is,  honour,  obedience,  payment  of 
Rom.  13.  [7.]  due  taxes,  customs,  tributes,  subsidies,  love,  and  fear.  Thus 
we  know  partly  our  bounden  duties  to  common  authority; 
now  let  us  learn  to  accomplish  the  same.  And  let  us  most 
instantly  and  heartily  pray  to  God,  the  only  author  of  all 
authority,  for  all  them  that  be  in  authority,  according  as 
St.  Paul  willeth,  writing  thus  to  Timothy  in  his  first  epistle: 
1  Tim,  2.  [1-3.]  1  exhort  therefore,  that,  above  all  things,  prayers,  supplica- 
tions, intercessions,  and  giving  of  thanks  be  done  for  all 
men;  for  kings,  and  for  all  that  be  in  authority,  that  tve 
may  live  a  quiet  and  a  peaceable  life,  ivith  all  godliness 
and  honesty:  for  that  is  good  and  accepted  or  alloivable^', 
in  the  sight  of  God  our  saviour.  Here  St.  Paul  maketh 
an  earnest  and  especial  exhortation,  concerning  giving  of 
thanks  and  prayer  for  kings  and  rulers,  saying.  Move  all 
things,  as  he  might  say,  in  any  wise  principally  and  chiefly, 
let  prayer  be  made  for  kings.  Let  us  heartily  thank  God 
for  his  great  and  excellent  benefit  and  providence  concern- 
ing the  state  of  kings.  Let  us  pray  for  them,  that  they  may  '\ 
have  God's  favour  and  God's  protection.  Let  us  pray  that 
they  may  ever  in  all  things  have  God  before  their  eyes. 
Let  us  pray  that  they  may  have  wisdom,  strength,  justice, 
clemency,  and  zeah  to  God's  glory,  to  God's  verity,  to' 
Christian  souls,  and  to  the  commonwealth.     Let  us  pray 


^  for  the  praise]  for  laud  A.  for  the  »»  you  shall]  ye  shall  A.B.C. 

laud  B.  n  This]  That  B.C. 

'  neither  saith  he]  neither  he  saith  °  their  king]  the  king  B. 

A.B.C.  p  or  allowable]  omitted  A.B. 

k  yourselves]  yourself  A.  i  and  zeal]  zeal  A.B.C. 

*  yourselves]  yourself  A. 


of  Obedience. 


107 


that  they  may  rightly  use  their  sword  and  authority,  for  the 
mauitenance  and  defence  of  the  catholic  faith  contained  in 
holy  scripture,  and  of  their  good  and  honest  subjects,  for 
the  fear"*  and  punishment  of  the  evil  and  vicious  people. 
Let  us  pray  that  they  may  most  faithfully'  follow  the  kings* 
and  captains  in  the  bible,  David,  Ezechias,  Josias,  and 
Moses",  with  such  other.  And  let  us  pray  for  ourselves, 
that  we  may  live  godly  in  holy  and  Christian  conversation; 
so  shall  we  have^  God  on  our  side>,  and  then  let  us  not 
fear  what  man  can  do  against  us :  so  we  shall  live  in  true 
obedience,  both  to  our  most  merciful  king  in  heaven,  and  to 
our  most  Clmstian  king  in  earth:  so  shall  we  please  God, 
and  have  the  exceeding  benefit,  peace  of  conscience,  rest 
and  quietness  here  in  this  world,  and  after  this  life  we  shall 
enjoy  a  better  life,  rest,  peace,  and  the  everlasting^  bliss 
of  heaven ;  which  he  grant  us  all,  that  was  obedient  for  us 
all,  even  to  the  death  of  the  cross,  Jesus  Christ :  to  whom, 
with  the  Father,  and  the  Holy  Ghost,  be  all  honour  and 
glory,  both  now  and  ever.  Amen. 


for  the  fear]  and  for  the  fear  A. 
B.C. 

'  most  faithfully]  faithfully  A.B.C. 
*  the  kings]  the  most  faithful  kings 
AB.C. 


n  and  Moses]  Moyses  A.  Moses  B. 
»  so  shall  we  have]  so  we  shall 
have  A.B.C. 

y  on  our  side]  of  our  side  A.B.C. 
"-  everlasting]  eternal  AJ3. 


A  SERMON 


Whoredom  and  TJncleaJiness, 


Although  there  want  not,  good  Christian  people, 
great  swarms  of  vices  worthy  to  be  rebuked^  (unto  such 
decay  is  true  godliness  and  virtuous  living  now  come^ :)  yet 
above  other  vices,  the  outrageous  seas  of  adultery,  (or 
breaking  of  wedlock^)  whoredom,  fornication,  and  unclean- 
ness,  have  not  only  burst^  in,  but  also  overflowed  almost 
the  whole  world,  unto  the  great  dishonour  of  God,  the  ex- 
ceeding infamy  of  the  name  of  Christ,  the  notable  decay  of 
true  religion,  and  the  utter  destruction  of  the  public^  wealth; 
and  that  so  abundantly,  that,  tluough  the  customable  use 
thereof,  this  vice  is  grown  into  such  an  height,  that  in  a 
manner  among  many  it  is  counted  no  sin  at  all,  but  rather 
a  pastime,  a  dalHance,  and  but  a  touch  of  youth :  not  re- 
buked, but  winked  at;  not  punished,  but  laughed  at. 
Wherefore  it  is  necessary  at  this  present  to  intreat  of  the 
sin  of  whoredom  and  fornication,  declaring  unto  you  the 
greatness  of  this  sin,  and  how  odious,  hateful,  and  abomi- 
nable it  is,  and  hath  alway  been  reputed  before  God  and 
all  good  men,  and  how  grievously  it  hath  been  punished 
both  by  the  law  of  God,  and  the  laws  of  divers  princes. 
Again,  to  show  you  certain  remedies,  whereby  ye  may 
(through  the  grace  of  God)  eschew  this  most  detestable  sin 
of  whoredom  and  fornication,  and  lead  your  lives  in  all 
honesty  and  cleanness,  and  that  ye  may  perceive  that  forni- ' 
cation  and  whoredom  are  (in  the  sight  of  God)  most  abomi- 
nable sins,  ye  shall  call  to  remembrance  this  commandment 
Exod.  20.  [14.]  of  God,  Thou  shnlt  not  commit  adultery:  by  the  which 
word  adultery^  although  it  be  properly  understood^  of  the 

J 

*  A  sermon  against]  An  homily  of      ^  burst]  brast  A.B.C.  ^ 
A.B.  *  public]  common  B. 

^  come]  come  to  A.  '  understood]  understzind  A.B.C. 

^  or  breaking  of  wedlock]  omitted 
A.B. 


The  First  Part  of  the  Sermon  of  Whoredom.  109 


unlawful  commixtion  or  joining  together?  of  a  married  man 
with  any  woman  beside  his  wife,  or  of  a  wife  with  any  man 
beside  her  husband;  yet  thereby  is  signified  also  all  unlaw- 
ful use  of  those  parts,  which  he  ordained  for  generation. 
And  this  one  commandment  (forbidding  adultery)  doth  suf- 
ficiently paint  and  set  out  before  our  eyes  the  greatness  of 
this  sin  of  whoredom,  and  manifestly  declareth  how  greatly 
it  ought  to  be  abhorred  of  all  honest  and  faithful  persons. 
And  that  none  of  us  all  shall  think  himself  excepted  from 
this  commandment,  whether  we  be  old  or  young,  married  or 
unmarried,  man  or  woman,  hear  what  God  the  father  saith 
by  his  most  excellent  prophet  Moses ;  There  shall  he  no  oeut.  23.  [i7.] 
ivhore  among  the  daughters  of  Israel ,  nor  no  whoremonger^^ 
among  the  sons  of  Israel. 

Here  is  whoredom,  fornication,  and  all  other  uncleanness' 
forbidden  to  all  kinds  of  people,  all  degrees,  and  all  ages 
without  exception.  And  that  we  shall  not  doubt,  but  that 
this  precept  or  commandmentJ  pertaineth  to  us  indeed,  hear 
what  Christ  (the  perfect  teacher  of  ail  truth)  saith  in  the 
New  Testament:  Ye  have  heard.,  saith  Christ,  that  it  ivas  Mait.  5.  [27, 
said^  to  them  of  old  time}  Thou  shall  not  commit  adultery:  ^S] 
but  I  say  unto  you^  JVhosoever  seeth  a  ivoman,  to  have  his 
lust  of  Jier,  hath  committed  adultery  with  her  already  in 
his  heart.  Here  our  saviour  Christ  doth  not  only  confirm 
and  establish'"  the  law  against  adultery,  given  in  the  Old  Tes- 
tament of  God  the  father  by  his  servant  Moses,  and  make" 
it  of  full  strength,  continually  to  remain  among  the  pro- 
fessors of  his  name  in  the  new  law:  but  he  also  (condemning 
the  gross  interpretation  of  the  scribes  and  Pharisees,  which 
taught  that  the  foresaid"  commandment  only  required  to 
abstain  from  the  outward  adultery,  and  not  from  the  filthy 
desires  and  unpure  lusts)  teacheth  us  an  exact  and  full  per- 
fection of  purity  and  cleanness  of  life,  both  to  keep  our  bo- 
dies undefiled,  and  our  hearts  pure  and  free  from  all  evil 
thoughts,  carnal  desires,  and  fleshy  consents.  How  can  we 
then  be  free  from  this  commandment,  where  so  great  charge 
is  laid  upon  us?  May  a  servant  do  what  he  will  in  any  thing, 
having  commandment?  of  his  master  to  the  contrary?  Is 
not  Christ  our  master?    Are  not  we  his  servants?  How 


6  or  joining  together]  omitted  A.B. 
^  whoremonger]  whoremongers  A. 
B.C. 

'  all  other  uncleanness]  all  un- 
cleanness  A.B.C. 
j  or  commandment]  omitted  A.B. 
^  it  was  said]  it  is  said  B. 


'  of  old  time]  of  the  old  time  A.B.C. 

establish]  stablish  A.B.C. 
n  make]  maketh  A. 
o  foresaid]  aforesaid  A.B.C. 
p  commandment]  a  commandment 
A.B.C. 


110  The  First  Part  of  the  Sermon 

then  may  we  neglect  our  master's  will  and  pleasure,  and 
John  15.  [14.]  follow  our  owu  wiU  and  phantasy?  Ye  are  my  friends^  saith 
Christ,  if  you  keep  those  things  that  I  command  you. 

Now  hath  Christ  our  master  commanded  us,  that  we 
should  forsake  all  uncleamiess  and  filthiness^  both  in  body 
and  spirit :  this  therefore  must  we  do,  if  we  look  to  please 
Mall,  15.  [1,2.]  God.     In  the  gospel  of  St.  Matthew  we  read,  that  the 
scribes  and  Pharisees  were  grievously  offended  with  Christ, 
because  his  disciples  did  not  keep  the  traditions  of  the  fore- 
fathers, for  they  washed  not  their  hands  when  they  went  to 
dinner  or  supper.    And,  among  other  things,  Christ  an- 
[Maii.  15.  10,  SAvered  and  said.  Hear  and  understand)  Not  that  thing 
^  ichich  entereth  into  the  mouth  defileth  the  man.  but  that 

which  Cometh  out  of  the  mouth  defileth  the  man.  For  those 
things  which  proceed  out  of  the  mouth  come  forth  from  the 
Malt.  15.  [19,  heart,  and  they  defile  the  man.  For  out  of  the  heart  pro- 
ceedevil  thoughts, murders,  breaking  of  wedlock,  whoredom, 
thefts,  false  witness,  blasphemies:  these  are  the  things  which 
defile  a  man.  Here  may  we  see,  that  not  only  murder, 
theft,  false  witness,  and  blasphemy  defile  men,  but  also  evil 
thoughts,  breaking  of  wedlock,  fornication,  and  whoredom. 
Who  is  now  of  so  little  wit,  that  he  will  esteem  whoredom 
and  fornication  to  be  things  of  small  importance,  and  of  no 
weight  before  God  ?  Christ  ( who^'  is  the  truth, '  and  cannot 
Mark  7.  [21]  lie)  saith,  that  evil  thoughts,  breaking  of  wedlock,  whoredom, 
and  fornication  defile  a  man;  that  is  to  say,  corrupt  both 
[1  Cor.  6. 19]  the  body  and  soul  of  man,  and  make  them  of  the  temples  of  the 
Holy  Ghost,  the  filthy  dunghill,  or  dungeon  of  all  unclean 
spirits;  of  the  house^  of  God,  the  dwelling-place  of  Satan. 

Again,  in  the  gospel  of  St.  John,  when  the  woman  taken 
in  adultery  was  brought  unto  Christ,  said  not  he  unto  her, 
j^hn  8.  [11.]    Go  thy  way  and  sin  no  more?  Doth  not  he  here  call  whore- 
Rom.  6.  [23.]   dom  sin?  And  what  is  the  reward  of  sin,  but  everlasting 
death  ?    If  whoredom  be  sin,  then  it  is  not  lawful  for  us  to 
1  Johns.  [8]  commit  it ;  for  St.  John  saith.  He  that  committeth  sin  is  of 
John  8.  [34.]    the  dcvU.  And  our  Saviour  saith.  Every  one  that  committeth 
sin  is  the  servant  of  sin.    If  whoredom  had  not  been  sin, 
surely  St.  John  Baptist  would  never  have  rebuked  king  He- 
rod for  taking  his  brother's  wife :  but  he  told  him  plainly, 
Mark  6.  [18.]  that  it  was  not  lawful  for  him  to  take  his  brother^s  ivife. 

He  winked  not  at  the  whoredom  of  Herod,  although  he 
were  a  king  of  power^ ;  but  boldly  reproved  him  for  his 
wicked  and  abominable  living,  although  for  the  same  he 


^filthiness]  lechery  A.B.C. 
'  who]  which  A.B.C. 


«  house]  mansion  A.B. 

'  power]  great  power  A.B.C. 


oj  Whoredom. 


Ill 


lost  his  head.  But  he  wWd  rather  suffer  death  (than  see 
God  so  dishonoured,  by  the  breaking  of  his  holy  precept 
and  coniniandnient")  than  to  suffer  whoredom  to  be  unre- 
buked,  even  m  a  king.  It  whoredom  had  been  but  a  pas- 
tune,  a  daUiance,  and^  not  to  he  passed  of,  (as  many  comit 
it  nowadays.)  truly  Jolm  had  been  more  than  twice  mad.  if 
he  would  have  had  the  displeasure  of  a  kmg,  if  he  would 
have  been  cast  in  prisonJ\  and  lost  his  head  for  a  trifle. 
But  John  knew  right  well  how  filthy,  and  stinking^,  and  ^ 
abominable  the  sin  of  whoredom  is  in  the  sight  of  God; 
therefore  would  not  he  leave  it  mirebuked,  no  not  in  a  king. 
If  whoredom  be  not  lawful  in  a  king,  neither  is  it  lawful  in 
a  subject.  If  whoredom  be  not  lawful  m  a  public  or  com- 
mon^ officer,  neither  is  it  lawful  in  a  private  person.  If  it 
be  not  lawful  neither  in  kmg  nor  subject,  neither  in  com- 
mon officer  nor  private  person,  truly  then  it  is  lawful  in  no 
man  nor  woman,  of  whatsoever  degree  or  age  they  be.  Fur- 
thermore in  the  Acts  of  the  Apostles  we  read,  that  when  the 
apostles  and  elders,  w^ith  the  whole  congregation,  were  ga- 
thered together  to  pacify  the  hearts  of  the  faithful  dwelling 
at  Antioch,  (which  were  disquieted  tlii'ough  the  false  doc- 
trine of  certain  Jewish  preachers.)  they  sent  word  to  the 
brethren,  that  it  seemed  good  to  the  Holy  Ghost,  and  to  Acisxv  i'is, 
them,  to  charge  them  with  no  more  than  with  necessary  -^1 
things :  among  other,  they  icilled  them  to  abstain  from 
idolatry  and  fornication,  from  ichich,  said  they,  if  ye  keep 
yourselves,  ye  shall  do  well.  Note  here,  how  these  holy 
and  blessed  fathers  of  Clmst's  church  would  charge  the 
congregation  with  no  more^  things  than  were  necessary. 
Mark  also,  how,  among  those  tilings,  from  the  which  they 
commanded  the  bretln-en  of  Antioch  to  abstain,  fornication 
and  whoredom  is  numbered.  It  is  therefore  necessary,  by 
the  determination  and  consent  of  the  Holy  Ghost,  and  the 
apostles  and  elders,  with  the  whole  congregation,  that  as 
from  idolatry  and  superstition,  so  likewise  we  must  abstain 
from  fornication  and  whoredom.  It  is  necessaiy<=  mito  sal- 
vation to  abstain  from  idolatry-;  so  it  is*^  to  abstain  from 
whoredom.  Is  there  any  nigher  way  to  lead  mito  damna- 
tion, than  to  be  an  idolater  ?  No  :  even  so,  neither  is  there 
any  nearer*  way  to  damnation,  than  to  be  a  fornicator  and 


»  and  commandmenr  omiiied  A.B. 
*  and]  and  a  thing  A.B.C. 
y  in  prison]  into  prison  A.B.C. 
«  and  Slinking]  stinking  A.B.C. 
»  or  common]  omitied  A.B. 


^  more]  mo  A.B.C. 
^  It  is  necessary]  Is  it  necessary 
A.C. 

^  so  it  is]  so  is  it  A.B.C. 
«'any  nearer]  a  nearer  A.B. 


112 


The,  Second  Part  of  the  Sermon 


a  whoremonger^.  Now  where  are  those  people,  which  so 
hghtly  esteem  breaking  of  wedlock,  whoredom,  fornication, 
and  adultery  ?  It  is  necessary,  saith  the  Holy  Ghost,  the 
blessed  apostles,  the  elders,  with  the  whole  congregation  of 
Christ,  it  is  necessary  to  salvation,  say  they,  to  abstain  from 
whoredom.  If  it  be  necessary  unto  salvation,  then  woe  be 
to  them  which,  neglecting  their  salvation,  give  their  minds 
to  so  filthys  and  stinking  sin,  to  so  wicked  vice,  and  to  such** 
detestable  abomination. 


Tfe  Second  Par f  of  the  Sermon  against  Adultery, 

You  have  been  taught^  in  the  first  part  of  this  sermon 
against  adultery,  how  that  vice  at  this  day  reigneth  most 
above  all  other  vices,  and  what  is  meant  by  this  word  adul- 
tery, and  how  holy  scripture  dissuadeth  or  discounselleth^ 
from  doing  that  filthy  sin ;  and  finally,  what  corruption 
cometh  to  man's  soul  through  the  sin  of  adultery.  Now  to 
proceed  further,  let  us  hear'"  what  the  blessed  apostle  St. 
Paul  saith  to  this  matter ;  writing  to  the  Romans  he  hath 
Rom.  13.  [12-  these  words ;  Let  us  cast  aivay  the  ivorks  of  darkness,  and 
^^•^  put  on  the  armour°^  of  light.    Let  us  walk  honestly,  as  it 

loere  in  the  day  time;  not  in  eating  and  drinking,  neither 
in  chambering"*  and  wantonness,  neither  in  strife  and  envy- 
ing: hut  put  ye  on  the  Lord  Jesus  Christ,  and  make  not 
provision  for  the  flesh,  to  fulfil  the  lusts  of  it.  Here  the 
holy  apostle  exhorteth  us  to  cast  away  the  works  of  dark- 
ness, which,  among  other,  he  calleth  gluttonous  eating, 
drinldng,  chambering,  and  wantonness  ;  which  are  alli'  min- 
isters unto  that  vice,  and  preparations  to  induce  and  bring 
in  the  filthy  sin  of  the  flesh.  He  calleth  them  the  deeds 
and  works  of  darkness  ;  not  only  because  they  are  custom- 
John  3.  [20.]]  ably  donei  in  darkness,  or  in  the  night-time,  (for  every  one 
that  doth  evil  hateth  the  light,  neither  cometh  he  to  the 
lights  lest  his  works  should  be  reproved,)  but  that  they  lead 
Malt.  25.  [30.]  the  right  way  unto  that  utter  darkness,  where  weeping  and 
gnashing  of  teeth  shall  be.    And  he  saith  in  another  place 


^  a  whoremonger]  an  whoremon- 
ger A.B.C. 

e  so  filthy]  filthy  A. 

^  and  to  such]  to  such  A.C. 

'  The  second  part]  The  homily  is 
not  divided  in  A. 

^  You  have  been  taught — to  pro- 
ceed further]  omUted  A. 


^  or  discounselleth]  omitted  B.  or 
discounselled  C. 

let  us  hear]  But  let  us  hear  A. 
n  armour]  armours  A.B.C. 
"  chambering]  chamberings  B.C. 
p  which  are  all]  which  all  are  A.B. 
^  customably  done]  customably  D. 


against  Adultery, 


113 


of  the  same  epistle,  They  that  are  in  the  flesh  cannot  please  Rom.  8.  [8. 12, 
God.    We  are  debtors,  not  to  the  flesh"^,  that  lue  should  live  ^^"^ 
after  the  flesh;  for  if  ye  live  after  the  fleshy  ye  shall  die. 
Again  he  saith,  Flee^  from  whoredom;  for  every  sin  that  a  \  cor.  6.  [I8- 
man  committeth  is  without  his  body:  but  whosoever  com-'^-^ 
mitteth  whoredom  sinneth  against  his  own  body.    Do  ye 
not  know,  that  your  members  are  the  temple  of  the  Holy 
Ghost  which  is  in  you,  whom  also  ye  have  of  God,  and  ye 
are  not  your  own?  For  ye  are  dearly  bought:  glorify  God 
in  your  bodies,  ^^c.   And  a  Uttle  before^  he  saith,  Do  ye  not  l\  Cor.  6. 15, 
know,  that  your  bodies  are  the  members  of  Christ?  Shall  ^'^''^ 
then  take  the  members  of  Christ,  and  rnake  them  the  mem- 
bers of  a  ivhore^?    God  forbid.    Do  ye  not  know,  that  he 
which  cleaveth  to  a  whore^  is  made  one  body  loith  her? 
There  shall  be  two  in  one  flesh,  saith  he :  but  he  that  cleaveth 
to  the  Lord  is  one  spirit.    What  godly  words^  doth  the 
blessed  apostle  St.  Paul  brmg  forth  here,  to  dissuade  and 
discounsel^  us  from  whoredom  and  all  uncleamiess!  Your 
members,  saith  he,  are  the  temple  of  the  Holy  Ghost,  which 
zohosoever  doth  defile,  God  will  destroy  him,?iS  saith  St.  Paul. 
If  we  be  the  temple  of  the  Holy  Ghost,  how  unfitting  then 
is  it  to  diive  that  holy  Spirit  from  us  through  whoredom, 
and  in  his  place  to  set  the  wicked  spirits  of  micleanness  and 
fornication,  and  to  be  joined  and  do  service  to  them?  Ye 
are  dearly  bought,  saith  he  ;  therefore  glorify  God  in  your  [i  Cor.  6.20.] 
bodies.    Christ,  that  imiocent  lamb  of  God,  hath  bought  us  [i  Pei.  1.  is, 
from  the  servitude  of  the  devil,  not  with  corruptible  gold^^'^ 
and  silver,  but  with  his  most  precious  and  dear  heart-blood. 
To  what  intent?   That  we  should  fall  agam  mto^  our  old 
uncleamiess  and  abominable  living?    Nay  verily;  but  that 
we  should  serve  him  all  the  days  of  our  life  in  holiness  andisa.  as.  [20.] 
righteousness,  that  we  should  glorify  him  in  our  bodies,  Luke  1.  [74, 
by  pm'ity  and  cleanness  of  life.    He  declareth  also,  that  our  [j^q^  g  ^-  ^ 
bodies  are  the  members  of  Christ:  how  unseemly  a  thing  is 
it  then  to  cease  to  be  incorporate  or  embodied^  and  made 
one'^  with  Christ,  and  through  whoredom  to  be  enjoined^ 
and  made  all  one  with  a  whore^  ?    What  greater  dishonour 
or  injury  can  we  do  to  Christ,  than  to  take  away  from  him 
the  members  of  his  body,  and  to  join  them  to  whores,  devils, 
and  wicked  spirits?    And  what  more  dishonour  can  we  do 


'  not  to  the  flesh]  to  the  flesh,  not 
A.B. 

»  Flee]  Fly  A.B.C. 

*  before]  afore  A. 

■  a  whore]  an  whore  A.B.C. 

*  a  whore]  an  whore  A.B.C. 
y  words]  reasons  A.B, 


2  and  discounsel]  omitted  A.B.  or 
discounsel  C. 

a  into]  unto  A.B.C. 

^  or  embodied]  omitted  A.B. 

^  and  made  one]  and  one  A.B.C. 

enjoined]  joined  A.B. 
e  a  whore]  an  whore  A.B.C. 


114 


The  Second  Fart  of  the  Sermon 


to  ourselves,  than  through  uncleanness  to  lose  so  excellent  a 
dignity  and  freedom,  and  to  become  bond-slaves  and  miser- 
able captives  to  the  spirits  of  darkness  ?  Let  us  therefore 
consider,  first  the  glory  of  Christ,  then^  our '  estate?,  our 
dignity,  and  freedom,  wherein  God  hath  set  us,  by  giving 
us  his  holy  spirit;  and  let  us  valiantly  defend  the  same 
against  Satan,  and  all  his  crafty  assaults,  that  Christ  may 
be  honoured,  and  that  we  lose  not  our  liberty  or  freedom'^, 
but  still  remain  in  one  spirit  with  him. 

Moreover,  in  his  epistle  to  the  Ephesians,  the  blessed 
Eph.5.  [3,4.5.]  apostle  willeth  us  to  be  so  pure  and  free  from  adultery,  forni- 
cation, and  all  micleanness,  that  we  not  once  name  them 
among  its,  (as  it  becometh  saints,)  nor  filthiness,  nor  foolish 
talking, nor  jesting,  which  arenot  comely,  but  rather  giving 
1  Cor.  6.  [9,     of  thanks.    For  this  ye  know,  saith  he,  that  no  lohore- 
10  ]  monger,  neither^  unclean  person,  or  covetous  person,  ivhich 

is  an  idolater,  hath  any  inheritance  in  the  kingdom  of 
Christ  and  of  GodK  And  that  we  should  remember  to 
be  holy,  pure,  and  free  from  all  uncleanness,  the  holy 
apostle  calleth  us  saints,  because  we  are  sanctified  and 
made  holy  by  the  blood^  of  Christ,  through  the  Holy 
Ghost. 

Now  if  we  be  saints,  what  have  we  to  do  with  the  man- 
iPet. i.[i5,    ners  of  the  heathen?    St.  Peter  saith,  ./^^  he  ivhich  called 
you  is  holy,  even  so  be  ye  holy  also  in  your  conversation^^, 
Levit.  11.  [41]  because  it  is  loritten.  Be  ye  holy,  for  1  am  holy.  Hitherto 
&  19.  [2.]      have  we  heard  how  grievous  a  sin  fornication  and  whoredom 
is,  and  hov/  greatly  God  doth  abhor  it  throughout  the  whole 
scripture :  how  can  it  any  otherwise  be  than  a  sin  of  most 
abomination,  seeing  it  may  not  once"  be  named  among  the 
Christians,  much  less  it  may  in  any  point  be  committed. 
And  surely,  if  we  would  weigh  the  greatness  of  this  sin, 
and  consider  it  in  the  right  kind,  we  should  find  the  sin  of 
whoredom  to  be  that  most  filthy  lake,  foul  puddle,  and 
stinking  sink,  whereunto^  all  kinds  of  sins  and  evils  flow, 
where  also  they  have  their  resting-place  and  abiding. 

For  hath  not  the  adulterer  a  pride  in  his  whoredom? 
[Prov.  2.  H.]  As  the  wise  man  saith.  They  are  glad  when  they  have  done 
itevil,  and  rejoice  in  things  that  are  stark  naught.    Is  not 
Ithe  adulterer  also  idle,  and  delighteth  in  no  godly  exercise, 


'  then]  and  then  A.B.C. 

6  our  estate]  our  stale  A.B. 

h  or  freedom]  omitted  A.B. 

'  neither]  either  A.B.C. 

k  and  of  God]  and  God  A.B.C. 

•  by  the  blood]  in  the  blood  A.B.C. 


in  your  conversation]  in  all  your 
conversation  A.B.C. 

B  it  may  not  once]  it  once  may  not 
A.B.C. 

0  whereunto]  whereinto  A.B. 


against  Midtery. 


115 


but  only  in  that  his  most  filthy  and  beastly  pleasure?  Is  \ 
not  his  mind  plucked?  and  utterly  drawn  away  from  all  j 
virtuous  studies  and  fruitful  labours,  and  only  given  to  I  f^  "^ 
carnal  and  fleshly^  imagination'"?  Doth  not  the  whoremon- 
ger give  his  mind  to  gluttony,  that  he  may  be  the  more 
apt  to  serve  his  lusts  and  carnal  pleasures  ?  Doth  not  the 
adulterer  give  his  mind  to  covetousness,  and  to  polling  and 
pilling  of  other,  that  he  may  be  the  more  able  to  main- 
tain his  harlots  and  whores,  and  to  continue  in  his  filthy 
and  unlawful  love  ?  Swelleth  he  not  also  with  envy  against 
other,  fearing  that  his  prey  should  be  allured  and  taken 
away  from  him  ?  Again,  is  he  not  ireful,  and  replenished 
with  wrath  and  displeasm'e,  even  against  his  best  beloved, 
if  at  any  time  his  iDcastly  and  devilish  request  be  letted  ? 
What  sin  or  kind  of  sin  is  it,  that  is  not  joined  with  forni- 
cation and  whoredom  ?  It  is  a  monster  of  many  heads  ;  it 
receiveth  all  kinds  ^f  vices,  and  refuseth  all  kinds  of  vir- 
tues. If  one  several  sin  bringeth  damnation,  what  is  to  be 
thought  of  that  sin  which  is  accompanied  with  all  evils,  and 
hath  waiting  on  it  whatsover  is  hateful  to  God,  danmable 
to  man,  and  pleasant  to  Satan  ? 

Great  is  the  damnation  that  hangeth  over  the  heads  of 
fornicators  and  adulterers.  What  shall  I  speak  of  other 
incommodities,  which  issue  and  flow  out  of  this  stinking 
puddle  of  whoredom?  Is  not  that  treasure,  which  before 
all  other  is  most  regarded  of  honest  persons,  the  good  fame 
and  name  of  man  and  woman,  lost  through  whoredom? 
What  patrimony  or  hvelihood%  what  substance,  what  goods, 
what  riches,  doth  whoredom  shortly  consume  and  bring  to 
nought  ?  What  valiantness  and  strength  is  many  times  | 
made  weak,  and  destroyed  with  Avhoredom  ?  What  wit  is  so  ' 
fine,  that  is  not  besotted'  and  defaced  through  whoredom  ? 
What  beauty  (although  it  were  never  so  excellent)  is  not 
disfigured"  through  whoredom?  Is  not  whoredom  an 
enemy  to  the  pleasant  flower  of  youth,  and  bringeth  it  not 
gray  hairs  and  old  age  before  the  time  ?  What  gift  of  na- 
ture (although  it  were  never  so  precious)  is  not  con-upted 
.with  whoredom?  Come  not  many  foul  and  most  loathsome 
-diseases^  of  whoredom  ?  From  whence  come  so  many  bas- 
tards and  misbegotten  children,  to  the  high  displeasure  of 
God,  and  dishonour  of  holy  wedlock,  but  of  whoredom  ? 


P  plucked]  abstract  A.B.  pluckt 
CD. 

and  fleshly]  omitted  A.B. 
'  imagination]  imaginations  A.B. 
•  or  livelihood]  omitted  A.B. 


t  besotted]  doted  A.B.C. 

"  disfigured]  obscured  A.B. 

*  many  foul  and  most  loathsome 
diseases]  the  French  pocks  with 
other  divers  diseases  A.B.C. 


116 


The  Second  Part  of  the  Sermon 


'  How  many  consume  all  their  substance  and  goods,  and  at 
the  last  fall  into  such  extreme  poverty,  that  afterward  they 
steal,  and  so  are  hanged  through  whoredom?  What  con- 
tention and  manslaughter  cometh  of  whoredom?  How 
many  maidens  be  defloured,  how  many  wives  corrupted, 
how  many  widows  defiled  through  whoredom?  How  much 
is  the  public  and  common  wealJ"  impoverished  and.  troubled 
through  whoredom  ?  How  much  is  God's  word  contemned 
and  depraved  through  whoredom^  and  whoremongers  ?  Of 
this  vice  cometh  a  great  part  of  the  divorces,  which  now- 
adays be  so  commonly  accustomed  and  used  by  men's  pri- 
vate authority,  to  the  great  displeasure  of  God,  and  the 
breach  of  the  most  holy  knot  and  bond  of  matrimony. 
For  when  this  most  detestable  sin  is  once  crept  into  the 
breast  of  the  adulterer,  so  that  he  is  entangled  with  unlaw- 
ful and  unchaste  love,  straightway  his  true  and  lawful 
wife  is  despised,  her  presence  is  abhorred,  her  company 
stinketh  and  is  loathsome,  whatsoever  she  doth  is  dispraised : 
there  is  no  quietness  in  the  house  so  long  as  she  is  in  sight ; 
therefore,  to  make  short  work%  she  must  away^,  for  her 
,  husband  can  brook  her  no  longer.  Thus  through  whore- 
I  dom  is  the  honest  and  harmless*^  wife  put  away,  and  an 
harlot  received  in  her  stead :  and  in  like  sort,  it  happeneth 
many  times  in  the  wife  towards  her  husband.  0  abomina- 
tion !  Christ  our  saviour,  very  God  and  man,  coming  to 
restore  the  law  of  his  heavenly  father  unto  the  right  sense, 
imderstanding,  and  meaning,  among  other  things,  reformed 
the  abuse  of  this  law  of  God.  For  whereas  the  Jews  used 
a  long  sufferance^,  by  custom,  to  put  away  their  wives  at 
their  pleasure,  for  every  cause,  Christ  correcting  that  evil 
Matt.  19.  [9.J  custom  did  teach,  that  if  any  man  put  away  his  loife,  and 
marrieth  another^  for  any  cause,  except  only  for  adultery ^ 
(which  then  was  death  by  the  law,)  he  was  an  adulterer, 
and  forced  also  his  tvife,  so  divorced,  to  commit  adultery, 
if  she  were  joined  to  any  other  man,  and  the  man  also,  so 
joined^  with  her,  to  commit  adultery. 

In  what  case  then  are  these^  adulterers,  which  for  the 
love  of  an  whore  put  away  their  true  and  lawful  wife, 
against  all  law,  right,  reason?,  and  conscience?  0  how  damn- 


y  and  common  weal]  weal  A.B. 

^  through  whoredom]  by  whore- 
dom A.B.C. 

>  work]  tale  A.B.C. 
she  must  away]  must  she  away 
A.B. 


harmless]  innocent  A.B. 
^  a  long  sufferance]  of  a  long  suf- 
ferance A.B.C. 

«  so  joined]  joined  B. 
f  these]  those  A.B.C. 
e  right,  reason]  right  reason  B. 


against  Multery. 


117 


able^  is  the  estate^  wherein  they  stand  !  SAvift  destruction 
shall  fall  on  them,  if  they  repent  not,  and  amend  not :  for 
God  will  nof^  sufter  holy  wedlock  thus  to  be  dishonoured, 
hated,  and  despised.  He  will  once  punish  this  fleshly'  and 
licentious  manner  of  living,  and  cause  that  this"^  holy  ordi- 
nance shall  be  had  in  reverence  and  honom\  For  surely 
wedlock^  as  the  apostle  saith,  is  honourable  among  all  men,  Heb.  i3.  [4.] 
and  the  bed  undejiled :  but  ivhoremongers  and  fornicators 
God  ivill  judge,  that  is  to  say,  punish  and  condemn.  But 
to  what  purpose  is  this  labour  taken  to  describe  and  set 
forth  the  greatness  of  the  sin  of  whoredom,  and  the  discom- 
modities" that  issue  and  flow  out  of  it,  seeing  that  breath 
and  tongue  shall  sooner  fail  any  man,  than  he  shall  or  may 
be  able  to  set  it  out  according  to  the  abomination  and  hein- 
ousness  thereof?  Notwithstanding  this  is  spoken  to  the 
intent  that  all  men  should  flee  whoredom,  and  live  in  the 
fear  of  God.  God  grant  that  it  may  not  be  spoken  in 
vain. 


The  Third  Part°  of  the  Sermon  against  Adultery, 

In  the  second  part?  of  this  sermon  against  adultery  that 
was  last  read,  you  have  learned  how  earnestly  the  scripture 
warneth  us  to  avoid  the  sin  of  adultery,  and  to  embrace 
cleanness  of  life ;  and  that  through  adultery  we  fall  into 
all  kinds  of  sin^,  and  are  made  bond-slaves  to  the  devil; 
through  cleanness  of  life  we  are  made  members  of  Christ ; 
and  finally,  how  far  adultery  bringeth  a  man  from  all 
goodness,  and  driveth  him  headlong  into  all  vices,  mis- 
chief, and  misery.  Now  will  I  declare  unto  you  in  order, 
with  what  grievous  punishments  God  in  times  past  plagued 
adultery,  and  how  certain  worldly  princes  also  did  punish 
it,  that  ye  may  perceive  that  whoredom  and  fornication 
be  sins  no  less  detestable  in  the  sight  of  God,  to  all^'  good 
•  men,  than  I  have  hitherto  uttered.  In  the  first  book  of 
Moses  we  read,  that  ivhen  mankind  began  to  be  multiplied  Gen.  6.  [i,2.] 
upon  the  earth,  the  men  and  women  gave  their  minds  so 
greatly  to  fleshly  delight^  and  filthy  pleasure,  that  they 

^  O  how  damnable]  0  damnable  °  The  third  part]  The  homily  is 

\.B.C.  not  divided  in  A. 

»  the  estate]  the  state  A.B.C.  p  In  the  second  part — and  misery] 

k  will  not]  will  not  ever  A.B.C.  omitted  A. 

^  fleshly]  carnal  A.B.  ^  sin]  sins  B.C. 

*°  this]  his  A.C.  >•  to  all]  and  of  all  A.B.C. 

discommodities]  incommodities  « fleshly  delight]  carnal  delecta- 

^.B.C.  tion  A.B. 
11 


lis  The  Third  Part  of  the  Sermon 

lived  without  all  fear  of  God.  God,  seeing  this  their 
beastly  and  abomhiable  Hving,  and  perceiving  that  they 
amended  not,  but  rather  increased  daily  more  and  more  in 
their  sinful  and  unclean  manners,  repented  that  ever  he* 
had  made  man :  and,  to  show  how  greatly  he  abhorreth" 
adultery,  whoredom,  fornication,  and  all  uncleanness,  he 
made  all  the  fountains  of  the  deep  earth  to  burst  out,  and 
the  sluices  of  heaven  to  be  opened,  so  that  the  rain  came 
down  upon  the  earth  by  the  space  of  forty  days  and  forty 
nights,  and  by  this  means  destroyed  the  whole  world,  and 
all  mankind,  eight  persons  only  excepted;  that  is  to  say, 

[2  Pet.  2. 5.]  Noe,  the  preacher  of  righteousness,  as  St.  Peter  calleth 
him,  and  his  wife,  his  three  sons  and  their  wives.  0  what 
a  grievous  plague  did  God  cast  here  upon  all  living  crea- 
tures for  the  sin  of  whoredom !  For  the  which  God  took 
vengeance,  not  only  of  man,  but  of  all  beasts^,  fowls,  and  all 

Gen.  4.  [8.]  liviug  crcaturcs.  Manslaughter  was  committed  before  ;  yet 
was  not  the  world  destroyed  for  that :  but  for  whoredom  all 
the  world  (few  only  except)  was  overflowed  with  waters, 
and  so  perished.  An  example  worthy  to  be  remembered, 
that  ye  may  learn  to  fear  God. 

We  read  again,  that  for  the  filthy  sin  of  uncleanness, 
Sodom  and  Gomorrhe,  and  the  other  cities  nigh  unto  them, 

Gen.  19.  [24.]  tvere  destroyed  hy^  fire  and  brimstone  from  heaven,  so  that 
there  was  neither  man,  woman,  child,  nor  beast,  nor  yet 
any  thing  that  grew  upon  the  earth  there,  left  undestroyed. 
Whose  heart  trembleth  not  at  the  hearing  of  this  history  ? 
Who  is  so  drowned  in  whoredom  and  uncleanness,  that  will 
not  now  for  ever  after  leave  this  abominable  living,  seeing 
that  God  so  grievously  punisheth  uncleanness,  to  rain  fire 
and  brimstone  from  heaven,  to  destroy  whole  cities,  to  kill  . 
man,  woman,  and  child,  and  all  other  living  creatures  there 
abiding,  to  consume  with  fire  all  that  ever  grew?  What  can 
be  more  manifest  tokens  of  God's  wrath  and  vengeance 
against  uncleanness  and  impurity  of  life  ?  Mark  this  his- 
tory, good  people,  and  fear  the  vengeance  of  God.    Do  you 

Gen.  12.  [17  ]  uot*  read  also,  that  God  did  smite  Pharao  and  his  house 
loith  great  plagues,  because  that  he  ungodly  desired  Sara, 

Gen.  20.  [4.}  the  wife  of  Abraham  ?  Likewise  read  we  of  Abimelech, 
king  of  Gerar,  although  he  touched^  her  not  by  carnal 
knowledge.  These  plagues  and  punishments  did  God  cast 
upon''  filthy  and  unclean  persons,  before  the  law  was  given, 

*  that  ever  he]  that  he  ever  A.B. 
u  abhorreth]  abhorred  A.B.C. 
»  but  of  all  beasts]  but  also  of 
beasts  A.B.C. 


y  by]  with  A.C.  wych  B. 

z  Do  you  not]  Do  we  not  A.B.C. 

*  touched]  touche  B. 

^  cast  upon]  cast  on  upon  D. 


against  Jidultery. 


119 


(the  law  of  nature  only  reigning  in  the  hearts  of  men,)  to 
declare  how  great  love  he  had  to  matrimony  and  wedlock'^; 
and  again,  how  much  he  abhorred  adultery,  fornication, 
and  all  uncleanness.    And  when  the  law  that  forbad  whore- 
dom was  given  by  Moses  to  the  Jews,  did  not  God  com- 
mand that  the  breakers'^  thereof  should  be  put  to  death  ? 
The  words  of  the  law  be  these :  Whoso  commilteth  adultery  Lev.  20  [lo  ] 
with  any  man'^s  tvife,  shall  die  the  death^  both  the  man  and 
the  ivoman,  because  he  hath  broken  wedlock  with  his  neigh- 
bour's wife.    In  the  law  also  it  was  commanded  that  a  [Dem.  22,  23.] 
damosel  and  a  man  taken  together  in  ivhoredom,  should  be 
both  stoned  to  death.    In  another  place  we  also  read,  that 
God  commanded  Moses  to  take  all  the  head  rulers  and 
princes  of  the  people,  and  to  hang  them  upon  gibbets  open- 'i^nmh.  25.  [4  ] 
ly,  that  every  man  might  see  them,  because  they  either  com- 
mitted, or  did  not  punish  whoredom.    Again,  did  not  God 
send  such  a  plague  among  the  people  for  fornication  and  [Numb.  25. 9.1 
uncleanness,  that  they  died  in  one  day  three  and  twenty  [i  Cor  10  8  ] 
thousand  ?  I  pass  over,  for  lack  of  time,  many  other  his- 
tories of  the  holy  Bible,  which  declare  the  grievous  ven- 
geance and  heavy  displeasure  of  God  against  whoremon- 
gers and  adulterers.    Certes,  this  extreme  punishment  ap- 
pointed of  God  sheweth  evidently  how  greatly  God  hateth 
whoredom.    And  let  us  not  doubt,  but  that  God  at  this 
present  abhorreth  all  manner  of  uncleanness,  no  less  than 
he  did  in  the  old  law,  and  Avill  undoubtedly  punish  it,  both 
in  this  world  and  in  the  world  to  come.    For  he  is  a  Godva.b.  [4.] 
that  can  abide  no  wickedness ;  therefore  ought  it  to  be 
eschewed  of  all  that  tender  the  glory  of  God,  and  the  sal- 
vation^ of  their  own  souls. 

St.  Paul  saith,  t/^//  these  things  are  written  for  our  ex- 1  Cot.  10.  in  ] 
am,ple,  and  to  teach  us  the  fear  of  God,  and  the  obedience 
to  his  holy  law.  For  if  God  spared  not  the  natural  L^om.  11  21.2 
branches,  neither  will  he  spare  us  that  be  but  grafts,  if  loe 
commit  like  offence.  If  God  destroyed  many  thousands  of 
people,  many  cities,  yea,  the  whole  world,  for  whoredom ; 
let  us  not  flatter  ourselves,  and  think  we  shall  escape  free 
and  without  punishment.  For  he  hath  promised  in  his  holy 
law,  to  send  most  grievous  plagues  upon  them  that  trans- 
gress or  break^  his  holy  commandments.  Thus  have  Ave 
heard  how  God  punisheth  the  sin  of  adultery :  let  us  now 
hear  certain  laws,  which  the  civil  magistrates  devised  in 
their  countries^  for  the  punishment  thereof,  that  we  may 

"  and  wedlock]  omUted  A.B.  ^  or  break]  omitted  A.B. 

^  breakers]  transgressors  A.B.  g  their  countries]  divers  countries 

e  salvation]  salvations  A.B.  A.B.C. 


120  The  Third  Part  of  the  Sermon 


learn  how  uncleanness  hath  ever  been  detested  in  all  well- 
ordered  cities  and  commonwealths,  and  among  all  honest 
Laws  devised  pcrsons.    The  law  among  the  Lepreans  was  this,  that 
meit  of'whore  ^^^^        wcre  taken  in  adultery,  they  were  bound  and 
men  o  w  tlircc  days  through  the  city,  and  afterward,  as  long 

as  they  lived,  were  they  despised,  and  with  shame  and 
confusion  counted*^  as  persons  void'  of  all  honesty.  Among 
the  Locrensians'^,  the  adulterers  had"  both  their  eyes  thrust 
out.  The  Romans  in  times  past  punished  whoredom, 
sometime  by  fire,  sometime  by  sword.  If  any  man"™ 
among  the  Egyptians  had  been  taken  in  adultery,  the  law 
was,  that  he  should  openly,  in  the  presence  of  all  the  people, 
be  scourged  naked  with  whips,  unto  the  number  of  a  thou- 
sand stripes  :  the  woman  that  was  taken  with  him  had  her 
nose  cut  off,  whereby  she  was  known  ever  after  to  be  a 
whore",  and  therefore  to  be  abhorred  of  all  men.  Among 
the  Arabians,  they  that  were  taken  in  adultery  had  their 
heads  stricken^  from  their  bodies.  The  Athenians  pu- 
nished whoredom  by  death  in  like  manner.  So  likewise 
did  the  barbarous  Tartarians?.  Among  the  Turks  even  at 
this  day,  they  that  are  taken  in  adultery,  both  man  and 
woman,  are  stoned  straightway^  to  death,  without  mercy. 
Thus  we  see^  what  godly  acts  were  devised,  in  times  past, 
of  the  high  powers,  for  the  putting  away  of  whoredom,  and 
for  the  maintaining  of  holy  matrimony  or  wedlock^  and 
pure  conversation ;  and  the  authors  of  these  acts  were 
no  Christians,  but  the  heathen* ;  yet  were  they  so  inflamed 
with  the  love  of  honesty  and  pureness  of  life,  that  for  the 
maintenance  and  conservation  or  keeping  up"  of  that,  they 
made  godly  statutes,  suffering  neither  fornication  nor  adul- 
tery to  reign  in  their  realms  unpunislied.  Christ  said  to 
Matt.  12.  [41.]  the  people,  The  Ninevites  shall  rise  at  the  judgment  with 
this  nation,  (meaning  the  unfaithful  Jews,)  and  shall  con- 
demn them:  for  they  repented  at  the  preaching  of  Jonas: 
hilt  behold,  saith  he,  a  greater  than  Jonas  is  here,  (meaning 
himself,)  and  yet  they  repent  not.  Shall  not,  think  you, 
likewise  the  Locrensiansy,  Arabians,  Athenians,  with  such 
other,  rise  up  in  the  judgment'^  and  condemn  us,  forasmuch 

counted]  reputed  A.B.  ^  Thus  we  see]  Thus  see  we  A., 

■  void]  desolate  A.B.  B.C.  I 

Locrensians]  Locreusians  A.B.  »  or  wedlock]  omitted  A.B.  j 

1  had]  hath  B.  have  CD.  *  but  the  heathen]  but  heathen  A. 

If  any  man]  If  a  man  A.B.C.  B.C. 

n  a  whore]  an  whore  A.B.C.  «  or  keeping  up]  omitied  A.B. 

o  stricken]  strykes  B.  *  nor  adultery]  or  adultery  D. 

p  barbarous  Tartarians]   Barba-  y  Locrensians]  Locreusians  A.B. 

rons,  Tartarians  B.  ^  in  the  judgment]  at  the  judgment 

*  straightway]  straightways  A.B.C.  A.B.C. 


against  Adultery, 


121 


as  they  ceased  from  the  whoredom-'^  at  the  commandment 

of  man ;  and  we  have  the  law  and  manifest  precepts  and 

commandments^  of  God,  and  yet  forsake  we  not  om-  filthy 

conversation  ?    Truly,  truly,  it  shall  be  easier  at  the  day  of 

judgment  to  these  heathen  than  to  us,  except  we  repent 

and  amend.    For  though^  death  of  body  seemeth  to  us  a 

grievous  punishment  ui  this  world  for  whoredom;  yet  is 

that  pain  nothing  in  comparison  of  the  grievous  torments 

which  adulterers'*,  fornicators,  and  all  miclean  persons  shall 

suffer  after  this  life :  for  all  such  shall  be  excluded  and 

shut  out  of  the  kmgdom  of  heaven,  as  St.  Paul^  saith,      i  cor.6.  [9,io.] 

not  deceived;  for  neither  whoremongers^  nor  worshippers^^^""^^^'-^^'^ 

of  images,  nor  adulterers,  nor  effeminate  persons,^  nor 

sodomites,  nor  thieves,  nor  covetous  persons,  7ior  drunkards, 

nor  cursed  speakers,  nor  pill ers,  shall  inherit  the  kingdom 

of  God.    And  St.  John  in  his  Revelation  saith,  TYz  cr/ [Rev.  21. 8. i 

whoremongers  shall  have  their  part  with  murderers,  sor- 

cerers,  enchanters",  liars,  idolaters,  and  such  other,  in  the 

lake  which  hurneth  with  fire  and  brimstone,  which  is  the 

second  death.    The  punishment  of  the  bod}',  although  it  be 

death,  hath  an  end  ;  but  the  punishment  of  the  soul,  which 

St.  John  calleth  the  second  death,  is  everlasting;  there 

shall  be  fire  and  brimstone,  there  shall  be  weeping  «;ii/3iait.  13.  [4Q.] 

gnashing  of  teeth;  the  worm,  that  there  shall  gjiaw^  Me  Mark  9.  [44  ] 

conscience  of  the  damned,  shall  never  die.  0!  whose  heart 

distilleth  not  even  drops  of  blood,  to  hear  and  consider 

these  things?    If  we  tremble  and  shake  at  the  hearing  and 

nammg  of  these  pams,  0  what  shall  they  do  that  shall 

feel  them,  that  shall  suffer  them,  yea,  and  ever  shall  suffer, 

worlds  without  end  !    God  have  mercy  upon  us'.    Who  is 

now  so  drowned  in  sin,  and  past  all  godliness,  that  he  will 

set  more  by^^filthy^iid  stinking  pleasure^ which  soon  pass- 

eth  away,  than  by  the"Toss  of  eTefTastmg  glory  ?  Again, 

who  will  so  give  himself  to  the  lusts  of  the  flesh,  that  he 

feareth  nothing  at  all  the  pain'  of  hell-fire  ?    But  let  us  hear 

how  we  may  eschew  the  sin  of  whoredom  and  adultery, 

that  we  may  walk  in  the  fear  of  God,  and  be  free  from 

those  most  grievous  and  intolerable  torments,  which  abide 

all  unclean  persons.    Now  to  avoid"'  fornication,  adultery,  i^^i^edies 

whereby  to 

*  from  the  whoredom]  from  whore-       e  enchanters]  enchaunterers  B. 
dom  A.B.C.  ^  that  there  shall  gnaw]  that  shall 

^  and  commandments]  om«V/ec?  A.B.    there  gnaw  A.B.C. 

^  though]  although  A.B.C.  '  upon  us]  on  us  A. 

^  adulterers]  adultererers  A.B.C.         ^  bv  filthy]  by  a  filthy  A.B.C. 

*  St.  Paul]  Paul  B.  •  pain]  pams  A.B.C. 

f  efieminate  persons]  sofiliugs  A.       ^-  ^N'ow  to  avoid]  To  avoid  A.B.C. 
B.C. 

11* 


122 


The  Third  Part  of  the  Sermon 


avoid  fornica-  and  all  uiicleanness,  let  us  provide  that  above  all  things  we 
lery.*"*^  ^ecp  OUT  hcai'ts  pure  and  clean  from  all  evil  thoughts 

and  carnal  lusts :  for  if  that  be  once  infected  and  corrupt, 
we  fall  headlong  into  all  kind  of  ungodliness.  This  shall 
we  easily  do,  if,  when  we  feel  inwardly  that  Satan  our  old 
enemy  tempteth  us  unto  whoredom,  we  by  no  means  con- 
sent to  his  crafty  suggestions,  but  valiantly  resist  and  with- 
stand him  by  strong  faith  in  the  word  of  God :  alleging" 
against  him  always  in  our  heart  this  commandment  of  God ; 
Scriptum  est,  Nan  moechaberis:  it  is  written,  T'hou  shalt 
not  commit  whoredom.  It  shall  be  good  also  for  us  ever  to 
live  in  the  fear  of  God,  and  to  set  before  our  eyes  the 
grievous  threatenings  of  God  against  all  ungodly  sinners ; 
and  to  consider  in  our  mind  how  filthy,  beastly,  and  short 
that  pleasure  is,  whereunto  Satan  continually  stirreth  and° 
moveth  us :  and  again,  how  the  pain  appointed  for  that  sin 
is  intolerable  and  everlasting.  Moreover,  to  use  a  temper- 
ance and  sobriety  in  eating  and  drinking,  to  eschew  un- 
clean communication,  to  avoid  all  filthy  company,  to  flee 
j  idleness,  to  delight  in  reading  the  holy  scriptures?,  to  watch 
'  in  godly  prayers  and  virtuous  meditation,i  and  at  all  times 
to  exercise  some  godly  travails,  shall  help  greatly  unto  the 
eschewing  of  whoredom. 

And  here  are  all  degrees  to  be  monished,  whether  they 
be  married  or  unmarried,  to  love  chastity  and  cleanness  of 
life.  For  the  married  are  bound  by  the  law  of  God  so 
purely  to  love  one  another,  that  neither  of  them  seek  any 
strange  love.  The  man  must  only  cleave  to  his  wife,  and 
the  wife  again  only  to  her  husband :  they  must  so  delight 
one  in  another's  company,  that  none  of  them  covet  any 
other.  And  as  they  are  bound  thus  to  live  together  in  all 
godliness  and  honesty,  so  likewise  it  is'"  their  duty  vir- 
tuously to  bring  up  their  children,  and  provide^  that  they 
fall  not  into  Satan's  snare,  nor  into  any  uncleanness,  but 
that  they  come  pure  and  honest  unto  holy  wedlock,  when 
time  requireth.  So  likewise  ought  all  masters  and  rulers  to 
provide  that  no  whoredom,  nor  any  point  of  uncleanness, 
be  used  among  their  servants.  And  again,  they  that  are 
single,  and  feel  in  themselves  that  they  cannot  live  without 
the  company  of  a  woman^  let  them  get  wives  of  their  own, 
1  Cor.  7.  [9.]  and  so  live  godly  together  :  fur  it  is  belter  to  marry  than 
to  burn. 

n  alleging]  objecting  A.B.  <3  meditation]  meditations  A.B.C. 

o  continually  stirreth  and]  omitted      ^  likewise  it  is]  likewise  is  A.B.C. 
A.B.C.  »  and  provide]  and  to  provide  A. 

p  the  holy  scriptures]  holy  scrip-  B.C. 
ture  A.B.C.  '  of  a  woman]  of  woman  B. 


I 


against  Adultery. 


123 


And,  to  avoid  fornication,  saith  the  apostle,  let  ei-e?'^  Ci  Cor,  7. 2.] 
man  have  his  own  wife,  and.  every  woman  her  own  hus- 
band. Finally,  all  such  as  feel  m  themselves  a  sufficiency 
and  ability,  through  the  working''  of  God's  spirit,  to  lead  a 
sole  and  continent  life,  let  them  praise  God  for  his  gift, 
and  seek  all  means  possible  to  maintain  the  same ;  as  by 
reading  of  holy  scriptures,  by  godly  meditations,  by  con- 
tinual prayers,  and  such  other  virtuous  exercises.  If  we 
all  on  this  wise  will  endeavour  ourselves  to  eschew  fornica- 
tion, adultery,  and  all  uncleanness,  and  lead  our  lives  in  all 
godhness  and  honesty,  serving  God  with  a  pure  and  clean 
heart,  and  glorifying  him  in  our  bodies  by  the  leadings  an 
innocent  and  harmless''  life,  we  may  be  sure  to  be  in  the 
number  of  those,  of  whom  our  saviour  Christ  speaketh  in 
the  gospel  on  this  mamier.  Blessed  are  the  pure  in  heart.  Matt.  5.  [8.] 
for  they  shall  see  God:  to  whom  alone  be  all  glory,  honour, 
rule,  and  power,  worlds  without  end.  Amen. 


»  working]  operation  A.B.  y  and  harmless]  omitted  A.B. 

»  by  the  leading]  by  leading  A.B.C. 


A  SERMON' 


Contention  and  Brawling, 


This  day,  good  Christian  people,  shall  be  declared  unto 
yon,  the  unprofitableness  and  shameful  unhonesty  of  con- 
tention, strife,  and  debate;  to  the  intent  that,  when  you 
shall  see,  as  it  were  in  a  table  painted  before  your  eyes, 
the  evil-favouredness  and  deformity  of  this  most  detestable 
vice,  your  stomachs  may  be  moved  to  rise  against  it,  and 
to  detest  and  abhor  that  sin,  which  is  so  much  to  be  hated, 
and  pernicious^  and  hurtful  to  all  men.  But  among  all 
kinds  of  contention,  none  is  more  hurtful  than  is  contention 

2  Tim.  2,  [23.]  in  matters  of  religion.  Eschew,  saith  St.  Paulf/oolish  and 
unlearned  questions,  knowing  that  they  breed  strife.  It 

2  Tim.  2.  [24.]  becomcth  not  the  servant  of  God  to  fight,  or  strive,  but  to 
be  meek  toward  all  men.  This  contention  and  strife  was  in 
St.  Paul's  time  among  the  Corinthians,  and  is  at  this  time 
among  us  Englishmen.  For  too  many  there  be,  which, 
upon  the  ale-benches  or  other  places,  delight  to  set  forth** 
certain  questions,  not  so  much  pertaining  to  edification,  as. 
to  vain-glory,  and  shewing  forth  of  their  cunning**,  and  sa^ 
unsoberly  to  reason  and  dispute,  that,  when  neither  part* 
will  give  place  to  other,  they  fall  to  chiding  and  contention, 
and  sometime  from  hot  words  to  further  inconvenience^ 
St.  Paul  could  not  abide  to  hear  among  the  Corinthians 

1  Cor.  3.  [4.]  these  words  of  discord  or  dissension,  /  hold  of  Paul,  I  oj 
Cephas,  and  I  of  Jlpollo :  what  would  he  then  say  if  h^ 
heard  these  words  of  contention,  which  be  now  almost  iT( 
every  man's  mouth  ?  He  is  a  Pharisee,  he  is  a  gospeller,  he 
is  of  the  new  sort,  he  is  of  the  old  faith,  he  is  a  new-broached 

"  A  sermon]  An  homily  A.B.  ^  shewing  forth  of  their  cunning] 

^  and  pernicious]  and  so  perni-  ostentation  A.B. 

cious  A.B.C.  e  part]  party  A.B. 
"  set  forth]  propound  A.B. 


I 


First  Part  of  the  Sermon  against  Contention.  125 


brother,  he  is  a  good  catholic  father,  he  is  a  papist,  he  is  an 
heretic.  0  how  the  church  is  divided  !  0  how  the  cities 
be  cut  and  mangled !  0  how  the  coat  of  Christ,  that  was 
without  seam,  is  all  to  rent  and  torn  !  0  body  mystical  of 
Christ,  where  is  that  holy  and  happy  unity,  out  of  the 
which  whosoever  is,  he  is  not  in  Christ  ?  If  one  member 
be  pulled  from  another,  where  is  the  body?  If  the  body  be 
drawn  from  the  head,  where  is  the  life  of  the  body  ?  We 
cannot  be  joined^  to  Christ  our  head,  except  we  be  glued 
with  concord  and  charity  one  to  another.  For  he  that  is 
not  of  this  unity^  is  not  of  the  church  of  Christ,  which  is 
a  congregation  or  unity  together,  and  not  a  division.  St. 
Paul  saith.  That  as  long  as  emulation  or  envying^,  con- 1  Cor.  3.  [S.i 
tention,  and  factions  or  sects^  he  among  lis,  ive  be  carnal^ 
and  walk  according  to  the  fleshly  man.  And  St.  James 
saith,  If  ye  have^  bitter  emulation  or  envying^,  and  co72-James3.  [14, 
tention  in  your  hearts,  glory  not  of  it :  for  lohereas  con-^^  ^ 
tention  is,  there  is  unstead fastness^  and  all  evil  deeds. 
And  why  do  we  not  hear  St.  Paul,  which  prayeth  us, 
whereas  he  might  command  us,  saying,  I  beseech  you  in  \Qox.\.\\^.i 
the  name  of  our  Lord  Jesus  Christ,  that  you  will  speak 
all  one  thing,  and  that  there  be  no  dissension  among  you; 
but  that  you  icill  be  one  luhole  body,  of  one  mind,  and 
of  one  opinion  in  the  truth.  If  his  desire  be  reasonable 
and  honest,  why  do  we  not  grant  it  ?  If  his  request  be 
for  our  profit,  why  do  we  refuse  it  ?  And  if  we  list  not 
to  hear  his  petition  of  prayer,  yet  let  us  hear  his  exhorta- 
tion, where  he  saith,  I  exhort  you,  that  you  ivalk  as  27  Ephes.  4.  [i-5.i 
becometh  the  vocation,  in  ivhich^  you  be  called,  tvith 
all  submission  and  meekness,  ivith  lenity  and  soft?iess  of 
mind,  bearing  one  another  in  charity^,  studying  to  keep 
the  unity  of  the  Spirit  by  the  bond  of  peace  :  for  there  is 
one  body,  one  Spirit,  one  faith,  one  baptism.  There  is, 
saith  heP,  but  one  body,  of  the  which  he  can  be  no  lively 
member,  that  is  at  variance  with  the  other  members.  There 
IS  one  Spirit,  which  joineth  and  knitteth  all  things  in  one. 
And  how  can  this  one  Spirit  reign  in  us,  when  we  among 
ourselves  be  divided?  There  is  but  one  faith;  and  how 
:an  we  then  say,  he  is  of  the  old  faith,  and  he  is  of  the 
lew  faith  ?    There  is  but  one  baptism ;  and  then  shall  not 


^  joined]  jointed  A.B. 

e  of  this  unity]  in  this  unity  A.B. 

^  or  envying]  omitted  A.B. 

'  or  sects]  omitted  A.B. 

^  If  ye  have]  If  you  have  A. B.C. 


^  or  envying]  omitted  A.B. 

«  unsteadfastness]  inconstancy  A. 

in  which]  in  the  which  A.B.C. 
o  in  charity]  by  charity  A.B.C, 
p  saith  he]  he  saith  A.B.C, 


126 


The,  First  Part  of  the  Sermon 


all  they  which  be  baptized  be  one  ?  Contention  causeth 
division,  wherefore  it  ought  not  to  be  among  Christians, 
whom  one  faith  and  baptism  joineth  in  an  unity.  But  if 
we  contemn  St.  Paul's  request  and  exhortation,  yet  at  the 
least  let  us  regard  his  earnest  entreating^,  in  the  which  he 
doth  very  earnestly  charge  us,  and  (as  I  may  so  speak) 
Phii.2  [1,2,3.]  conjure  us  in  this  form  and  manner,  If  there  be  any  con- 
solation in  Christ,  if  there  be  any  comfort  of  love,  if  you 
have  any  felloivship^  of  the  Spirit,  if  you  have  any  bowels 
of  pity  and  compassion,  fulfil  7ny  joy,  being  all  like  affect- 
ed, having  one  charity,  being  of  one  mind,  of  o?ie  opinion, 
that  nothing  be  done  by  contention,  or  vain-glory.  Who  is 
he,  that  hath  any  bowels  of  pity,  that  will  not  be  moved  with 
these  words  so  pithy  ?  Whose  heart  is  so  stony,  that^  the 
sword  of  these  words,  which  be  more  sharp  than  any  two- 
edged^  sword,  may  not  cut  and  break  asunder?  Where- 
fore, let  us  endeavour  ourselves  to  fulfil  St.  Paul's  joy  here 
in  this  place,  which  shall  be  at  length  to  our  great  joy  in 
How  we  should" another  place.  Let  us  so  read  the  scripture,  that  by  read- 
read  the  scrip-  -j^g  thereof  we  may  be  made  the  better  Uvers,  ratiier  than 
the  more  contentious  disputers.  If  any  thing  be  necessary'* 
to  be  taught,  reasoned,  or  disputed,  let  us  do  it  with  all 
meekness,  softness,  and  lenity.  If  any  thing  shall  chance 
to  be  spoken  uncomely,  let  one  bear  another's  frailty.  He 
that  is  faulty,  let  him  rather  amend,  than  defend  that 
Avhich  he  hath  spoken  amiss,  lest  he  fall  by  contention  from 
a  foolish  error  into  an  obstinate  heresy.  For  it  is  better 
to  give  place  meekly,  than  to  wm  the  victory  with  the 
breach  of  charity,,  which  chanceth  when'^  every  man  will 
defend  his  opinion  obstinately.  If  we  be  the  Christian 
Matt.  11.  [29.]  meny,  why  do  we  not  follow  Christ,  which  saith^,  Learn 
of  me,  for  1  am  meek  and  lowly  in  heart  ?  A  disciple  must 
learn  the  lesson  of  his  schoolmaster,  and  a  servant  must 
James  3.  [13-  obcy  the  commandmeiit  of  his  master ;  He  that  is  ivise  and 
P-^  learned,  saith  St.  James,  let  him  shew  his  goodness  by  his 

good  conversation,  and  soberness  of  his  wisdom.  For 
where  there  is  envy  and  contention,  that  wisdom  cometh 
not  from  God,  but  is  worldly  wisdom,  man''s  ivisdom,  and 
devilish  ivisdom.  For  the  wisdom  that  cometh  from  above, 
'  from  the  spirit  of  God,  is  chaste  and  pure,  corrupted  with 

no  evil  affections ;  it  is  quiet,  meek,  and  peaceable,  abhor- 


1  earnest  entreating]  obtestation  «  benecessar}^]  is  necessarvA.B.C. 

A.B.  »  when]  where  A.B.  wher  C. 

'  fellowship]  communion  A.B.  y  the  Christian  men]  Christian 

»  that]  but  that  A.B.  omitted  C.  men  A.B.C. 

*  two-edged]  two-handed  A.  *  which  saith]  which  saith  he  B. 


against  Contention. 


127 


ring  all  desire  of  contention^ ;  it  is  tractable,  obedient,  not 
grudging  to  learn,  and  to  give  place  to  them  that  teach 
better  for  their  reformation^  For  there  shall  never  be  an 
end  of  striving  and  contention,  if  we  contend  who  in  con- 
tention shall  be  master,  and  have  the  overhand:  if  we 
shall  heap  error  upon  error,  if  we  continue  to  defend  that 
obstinately,  which  was  spoken  unadvisedly.  For  truth  it . 
is,  that  stiffness  in  maintaining  an  opinion  breedeth  con- 
tention, brawling,  and  chiding,  which  is  a  vice  among  all 
other  most  pernicious  and  pestilent  to  common  peace  and 
quietness.  And  as  it  standeth*^  betwixt  two  persons  and 
parties,  (for  no  man  commonly  doth  chide  with  himself,) 
so  it  comprehendeth  two  most  detestable  vices :  the  one 
is  picking  of  quarrels,  with  sharp  and  contentious  words  : 
the  other  standeth  in  fro  ward  answering,  and  multiplying 
evil  words  agam.  The  first  is  so  abominable,  that  St.  Paul 
saith,  If  any  that  is  called  a  brother  be  a  worshipper  q/'i  Cor.  5.  [ii  j 
idols,  a  brawler,  a  picker^  of  quarrels,  a  thief,  or  an  ex- 
tortioner, ivith  him  that  is  such  a  man  see  that  ye  eat  not. 
Nowhere  consider  that  St.  Paul  numbereth  a  scolder,  a  Against  quarrel 
brawler,  or  a  picker  of  quarrels,  among  thieves  and  idola-P^'^^^^s- 
ters;  and  many  times  there  cometh^  less  hurt  of  a  thief, 
than  of  a  railing  tongue  :  for  the  one  taketh  away  a  man's 
good  name ;  the  other  taketh  but  his  riches,  which  is  of 
much  less  value  and  estimation  than  is  his  good  name. 
And  a  thief  hurteth  but  him  from  whom  he  stealeth :  but 
he  that  hath  an  evil  tongue  troubleth  all  the  town  where 
he  dwelleth,  and  sometime  the  whole  country.  And  a 
railing  tongue  is  a  pestilence  so  full  of  contagiousness^,  that 
St.  Paul  willeth  Christian  men  to  forbear  the  company  of 
such,  and  neither  to  eat  nor  drink  with  them.  And  where- 1  cor.  5.  [ii.] 
as  he  will  not  that  a  Christian  woman  should  forsake  her 
husband,  although  he  be  an  infidel,  or  that?  a  Christian 
servant  should  depart  from  liis  master,  which  is  an  mfidel 
and  heathen,  and  so  sutler  a  Christian  man  to  keep  com 
pany  Avith  an  infidel ;  yet  he  forbiddeth  us  to  eat  or  drink 
with  a  scolder,  or  quarrel-picker''.  And  also  in  the  sixth 
chapter  to  the  Corinthians,  he  saith  thus.  Be  not  deceived;  i  Cot. 6.  i9,io.-] 
for  neither  fornicators^  neither  ivorshippers  of  idols,  nei- 
ther thieves,  nor  drunkards,  nor  cursed  speakers^,  shall 

■  desire  of  contention]  desire  and  « there  cometh]  cometh  A.B.C. 

sontention  D.  '  contagiousness]  contagion  A.B. 

their  reformation]  the  reforma-  e  or  that]  nor  that  A.B.C. 

ion  D.  h  or  quarrel-picker]  or  a  quarrel- 

«  And  as  it  standeth]  And  it  stand-  picker  A.B.C. 

2th  D.  '  nor  cursed   speakers]  neither 

*  a  picker]  or  picker  A.B.  cursed  speakers  A.B.C. 


128 


The  Second  Part  of  the  Sermon 


dwell  in  the  kingdom  of  heaven.  It  must  needs  be  a  great 
fault,  that  doth  move  and  cause  the  father  to  disherit  his 
natural  son.  And  how  can  it  otherwise  be,  but  that  this 
cursed  speaking  must  needs  be  a  most  damnable  sin,  the 
which  doth  cause  God,  our  most  merciful  and  loving  father, 

Against  froward  to  deprive  US  of  his  most  blessed  kingdom  of  heaven?  Against 

answering.  .  ^^^Q  other  siu,  that  standeth  in  requiting  taunt  for  taunt, 
speaketh  Christ  himself,  saying,  /  say  unto  you^,  Resist 

Matt.  5.  [39. 44,  not  cvil;  but  love  your  enemies,  and  say  ivell  by  them  that 
say  evil  by  you,  do  well  unto  them  that  do  evil  unto  you^, 
and  pray  for  them  that  do  hurt  and  persecute^  you;  that 
you  may  be  the  children  of  your  father  which  is  in  heaven, 
who  suffereth  his  sun  to  rise  both  upon  good  and  evil,  and 
sendeth  his  rain  both  upon  thejusf^  and  unjust.  To  this 
doctrine  of  Christ  agreeth  very  well  the  teaching  of  St.  Paul, 
that  chosen^  vessel  of  God,  who  ceaseth  not  to  exhort  and 

Rom.  12.  [14.  call  upon  us,  saying.  Bless  them,  that  curse  you;  bless,  I 
^'  ^  say,  and  curse  not;  recompense  to  no  man  evil  for  evil;  if 

it  be  possible  [as  much  as  lieth  in  you)  live  peaceably  ivith 
all  men. 


The  Second  Part^  of  the  Sermon  against  Conten- 
tion'^, 

It  hath  been'"  declared  unto  you  in  this  sermon  against 
strife  and  brawling,  what  great  inconvenience  cometh  there- 
by, specially'  of  such  contention  as  groweth  in  matters  of 
reUgion :  and  how  when  as  no  man  will  give  place  to  an- 
other, there  is  none  end  of  contention  and  discord ;  and 
that  unity,  which  God  requireth  of  Christians,  is  utterly 
thereby  neglected  and  broken ;  and  that  this  contention 
standeth  chiefly  in  two  points,  as  in  picking  of  quarrels,  and 
making  of*  froward  answers.    Now  ye"  shall  hear  St.  Paul's 
Rom.  12.  [19,  words,  sayiug,  Dearly  beloved,  avenge  not  yourselves,  but 
[DeuV32  35  ]  "^^^hcr  givc placc  unto  ivrath;  for  it  is  written.  Vengeance 
'       is  mine,  and  1  ivill^  revenge,  saith  the  Lord.    Therefore  if 
thine  enemy  hunger,  feed  him;  if  he  thirst,  give  him  drink. 


k  saying,  I  say  unto  you]  I  say  unto 
you,  saith  our  saviour  Christ  A.B.C. 

'  unto  you]  to  you  A.B. 

n>  persecute]  pursue  A.B. 

n  upon  the  just]  to  the  just  A.B.C. 

o  chosen]  elect  A.B. 

p  The  second  part]  The  homily  is 
not  divided  in  A. 


<i  against  contention]  of  conten- 
tion B. 

r  It  hath  been — saying]  omitted  A. 
»  specially]  and  specially  B. 
'  making  of]  making  B. 
"  ye]  you  B. 

^  and  I  will]  I  will  A.B.C. 


against  Contention. 


129 


Be  not  overcome  ivith  evil,  but  overcome  evil  with  goodness. 
All  these  be  the  words  of  St.  Paul.  But  they  that  be  full>' 
of  stomach,  and  set  so  much  by  themselves,  that  they  may 
not  abide  so  much  as  one  evil  word  to  be  spoken  of  them, 
peradventure  will  say.  If  I  be  reviled^  shall  I  stand  still,  An  objection, 
like  a  goose,  or  a  fool,  with  my  finger  in  my  mouth?  Shall 
I  be  such  an  idiot  and  dizard,  to  suffer  every  man  to  speak 
upon  me  what  they  list,  to  rail  what  they  list,  to  spew  out 
all  their  venom  against  me  at  their  pleasures  ?  Is  it  not  con- 
venient, that  he  that  speaketh  evil  should  be  answered  ac- 
cordingly? If  I  shall  use  this  lenity  and  softness,  I  shall 
both  increase  mine  enemies  frowardness,  and  provoke  other 
to  do  like.  Such  reasons  make  they,  that  can  suff'er  no- 
thing, for  the  defence  of  their  impatience.  And  yet,  if,  by  Aa  answer 
froward  answering  to  a  froward  person,  there  were  hope  to 
remedy  his  frowardness,  he  should  less  offend  that  so  should 
answer^,  doing  the  same  not  of  ire  or  malice,  but  only  of 
that  intent,  that  he  that  is  so  froward  or  malicious  may  be 
reformed.  But  he  that  cannot  amend  another  man's  fault, 
or  cannot  amend  it  without  his  own  fault,  better  it  were  that 
one  should  perish  than  two.  Then  if  he**  cannot  quiet  him 
with  gentle  words,  at  the  least  let  him  not  follow  him  in 
wicked  and  uncharitable  words.  If  he  can  pacify  him  with 
suffering,  let  him  suffer ;  and  if  not,  it  is  better  to  suffer  evil 
than  to  do  evil,  to  say  well  than  to  say  evil.  For  to  speak 
well  against  evil,  cometh  of  the  spirit  of  God :  but  to  render 
evil  for  evil,  cometh  of  the  contrary  spirit.  And  he  that 
cannot  temper  nor  rule'^  his  own  anger^  is  but  weak  and 
feeble,  and  rather  more  like  a  woman  or  a  child,  than  a 
strong  man.  For  the  true  strength  and  manliness  is  to 
overcome  wrath,  and  to  despise  injuries^  and  other  men's 
foohshness.  And,  besides  this,  he  that  shall  despise  the 
wrong  done  unto  him  by  his  enemy,  every  man  shall  per- 
ceive that  it  was  spoken  or  done  without  cause :  whereas 
contrarily^,  he  that  doth  fume  and  chafe  at  it  shall  help  the 
cause  of  his  adversary,  giving  suspicion  that  the  thing  is 
true.  And  in  so&  going  about  to  revenge  evil,  we  shew 
ourselves  to  be  evil ;  and  while  we  will  punish  and  revenge 
another  man's  folly,  we  double  and  augment  our  own  folly. 
But  many  pretences  find  they  that  be  wilful  to  colour  their 
mipatience.    Mine  enemy,  say  they,  is  not  worthy  to  have 

y  full]  so  full  A..B.C.  °  nor  mle]  ne  rule  A.B.C. 

«  reviled]  evil  reviled  A.B.C.  <^  anger]  ire  A.B. 

•that  so  should  answer]  that  should  ®  injuries]  injury  A.B.C. 

;o  answer  A.B.C.  ^  contrarily]  contrary  A.B.C. 

if  he]  if  it  B,  s  And  in  so]  And  so  in  A.B. 
12 


1 30  The  Second  Part  of  the  Sermon 

gentle  words  or  deeds,  being  so  full  of  malice  or  froward- 
ness.  The  less  he  is  worthy,  the  more  art  thou  therefore** 
allowed  of  God,  and  the  more'  art  thou  commended  of 
Christ,  for  whose  sake  thou  shouldest  render  good  for  evil, 
because  he  hath  commanded  thee,  and  also  deserved  that 
thou  shouldest  so  do.  Thy  neighbour*^  hath  peradventure 
with  a  word  oflended  thee  :  call  thou  to  thy  remembrance 
with  how  many  words  and  deeds,  how  grievously  thou  hast 
offended  thy  Lord  God.  What  was  man,  when  Christ  died 
for  him?  Was  he  not  his  enemy,  and  unworthy  to  have  his 
favour  and  mercy  ?  Even  so,  with  what  gentleness  and  pa- 
tience doth  he  forbear,  and  tolerate,  and  suffer*  thee,  al- 
though he  is  daily  offended  by  thee  ?  Forgive  therefore  a 
hght  trespass  to  thy  neighbour,  that  Christ  may  forgive  thee 
many  thousands  of  trespasses,  which  art  every  day  an  of- 
fender. For  if  thou  forgive  thy  brother,  being  to  thee  a 
trespasser,  then  hast  thou  a  sure  sign  and  token  that  God 
will  forgive  thee,  to  whom  all  men  be  debtors  and  trespass- 
ers'". How  wouldest  thou  have  God  merciful  to  thee,  if 
thou  wilt  be  cruel  unto  thy  brother  ?  Canst  thou  not  find  in 
thine  heart  to  do  that  towards"  another,  that  is  thy  fellow, 
which  God  hath  done  to  thee,  that  art  but  his  servant.^ 
Ought  not  one  sinner  to  forgive  another,  seeing  that  Christ, 
which  was  no  sinner,  did  pray  to  his  father  for  them,  that 
1  Pet.  2.  [23.]  without  uicrcy  and  despitefuUy  put  him  to  death  ?  Who, 
when  he  ivas  reviled,  he  did  not  use  reviling  tcords  again; 
and  when  he  suffered  wrongfully ,  he  did  not  threaten,  but 
gave  all  vengeance  to  the  judgment  of  his  father,  which 
judgeth  rightfully.  And  what  crackest  thou  of  thy  head, 
if  thou  labour  not  to  be  in  the  body  ?  Thou  canst  be°  no 
member  of  Christ,  if  thou  follow  not  the  steps  of  Christ ; 
lea  53.  [7.]  ^^ho  (as  the  prophet  saith)  luas  led  to  death  like  a  lamb,  not 
opening  his  mouth  to  reviling,  but  opening  his  mouth  to 
Luke  23  [34.]  praying  for  them  that  crucified  him,  saying.  Father,  forgive 

them,  for  they  cannot  tell  ivhat  they  do.    The  which  ex-  , 
Acts  7.100  ]    ample,  anon  after  Christ,  St.  Stephen  did  follow,  and  after  :,j 
1  Cor  4,  [12,  St.  Paul :  we  be  evil  spoken  of,  saith  he,  and  ive  speaks  well: 
we  suffer  ' persecution,  and  take  it  patiently:  men  curse  us, 


13.] 


^  therefore]  omitted  A.B.  °  And  what  crackest  thou  of  thy 

'  and  the  more]  the  more  A.B.C.  head,  if  thou  labour  not  to  be  in  the 

^  Thy  neighbour]  Thine  neigh-  bodyl    Thou  canst  be]    And  what 

bour  A.B.  crackest  thou  of  thy  head?    If  thou 

'  and  suffer]  omitted  A.B.  labour  not  to  be  in  the  body,  thou 

and  trespassers]  or  trespassers  canst  be  A.B. 

A.B.C.  p  we  speak]  speak  B.C. 


towards]  toward  A. 


I 


against  Contention.  131 

and  we  gently  in  treat.  Thus  St.  Paul  taught  that  he  did, 
and  he  did  that  he  taught.  Bless  you,  saith  he,  them  that  [Rom  12. 14.] 
persecute  you  :  bless  you,  and  curse  not.  Is  iti  a  great 
thing  to  speak  well  to  thine  adversary,  to  whom  Christ 
doth  command  thee  to  do  well  ?  David,  when  Semei  did  call 
him  all  to  nought,  did  not  chide  again,  hut  said  patiently, 
Suffer  him  to  speak  evil,  if  perchance  the  Lord  icill  have[2^am.  16.  11 
mercy  on  me.  Histories  be  full  of  examples  of  heathen 
men,  that  took  xevj  meekly  both  opprobrious  and  reproach- 
ful^ words,  and  injurious  or  wrongful  deeds.  And  shall 
those  heathen"  excel  in  patience  us  that  profess  Christ,  the 
teacher  and  example  of  all  patience  ?  Lysander,  when  one 
did  rage  against  him,  in  reviling  of  him,  he  Avas  nothing 
moved,  but  said,  Go  to,  go  to,  speak  against  me  as  much  and 
as  oft  as  thou  wilt,  and  leave  out  nothing,  if  perchance  by 
this  means  thou  mayest  discharge  thee  of  those  naughty 
things,  with  the  which  it  seemeth  that  thou  art  full  laden. 
-Many  men  speak  evil  of  all  men,  because  they  can  speak 
well  of  no  man.  After  this  sort,  this  wise  man  avoideth^ 
from  him  the  reproachful^  words  spoken  unto  him,  imput- 
ing and  laying  them  to  the  natural  sickness  of  his  adversary. 
Pericles,  when  a  certain  scolder  or  raiUng^  fellow  did  revile 
him,  he  answered  not  a  word  again,  but  went  into  a  gallery; 
and  after,  towards*  night,  when  he  went  home,  this  scolder 
followed  him,  raging  still  more  and  more,  because  he  saw 
the  other  to  set  nothing  by  him :  and  after  that  he  came  to 
his  gate,  (being  dark  night,)  Pericles  commanded  one  of  his 
servants  to  light  a  torch,  and  to  bring  the  scolder  home  to 
his  own  house.  He  did  not  only  with  quietness  suffer  this 
brawler  patiently,  but  also  recompensed  an  evil  turn  with  a 
good  turn,  and  that  to  his  enem}^  Is  it  not^  a  shame  for 
us  that  profess  Christ,  to  be  worse  than  heathen  people,  in 
a  thing  chiefly  pertaining  to  Christ's  religion?  Shall  philo- 
sophy persuade  them  more  than  God's  word  shall  persuade 
us  ?  Shall  natm'al  reason  prevail  more  with  them,  than  reU- 
gion  shall  with  us^ }  Shall  man's  wisdom  lead  them  to  those 
things'^,  whereunto  the  heavenly  doctrine  cannot  lead  us  ? 
AMiat  blindness,  wilfulness,  or  rather  madness  is  this!  Pe- 
ricles, being  provoked  to  anger  with  many  villainous^  words, 


1 1s  it]  It  is  A.  2  or  railing]  or  a  railing  A.C. 
'  thine  adversary]  thy  adversar}^\.       »  towards]  toward  A.B.C. 

»  and  reproachful]  omitted  A.B.  ^  Is  it  not]  It  is  B. 

*  or  wrongful]  omitted  A.B.  c  shall  with  us]  shall  do  with  us 
^  heathen]  heathen  men  A.B.  A.B.C. 

*  avoideth]  avoided  A.B.C.  ^  those  things]  that  thing  A.B.C. 
y  reproachful]  injurious  A.B.  ^  villainous]  contumelious  A.B. 


132 


The  Second  Part  of  the  Sermon 


answered  not  a  word.    But  we,  stirred  but  with  one^  little 
word,  what  foul  work  do  we  make? !   How  do  we  fume, 
rage,  stamp,  and  stare  like  mad  men  !   Many  men  of  every 
trifle  will  make  a  great  matter,  and  of  the  spark  of  a  little 
word  will  kindle  a  great  fire,  taking  all  things  in  the  worst 
Reasons  to     part.    But  how  much  better  is  it,  and  more  like  to  the  ex- 
qu7rreT-p"ck-'"  ^"^pl^  and  doctriuc  of  Christ,  to  make  rather  of  a  great 
ing.  fault'^  in  our  neighbour  a  small  fault,  reasoning  with  our- 

selves after  this  sort ;  He  spake  these  Avords ;  but  it  was  in 
a  sudden  heat ;  or  the  drink  spake  them,  and  not  he  ;  or  he 
spake  them  at  the  motion  of  some  other  ;  or  he  spake  them 
being  ignorant  of  the  truth ;  he  spake  them  not  against  me, 
but  against  him  whom  he  thought  me  to  be.  But  as  touch- 
ing evil  speaking,  he  that  is  ready  to  speak  evil  against 
other  men,  first  let  him  examine  himself,  whether  he  be 
faultless  and  clear  of  the  fault  which  he  findeth  in  another. 
For  it  is  a  shame,  when  he,  that  blameth  another  for  any 
fault,  is  guilty  himself,  either  in  the  same  fault,  or  in  a 
greater'.  It  is  a  shame  for  him  that  is  blind  to  call  another 
man  blind  ;  and  it  is  more  shame  for  him  that  is  whole  blind 
to  call  him  blinkardJ  that  is  but  purblind :  for  this  is  to  see 
a  straw  in  another  man's  eye,  when  a  man  hath  a  block  in 
his  own  eye. 

Then  let  him  consider,  that  he  that  useth  to  speak  evil 
shall  commonly  be  evil  spoken  of  again.     And  he  that 
spe.aketh  what  he  will  for  his  pleasure,  shall  be  compelled 
vXo  hear  what  he  would  not'^  to  his  displeasure.  Moreover, 
Matt.  12.  [36.]  ilet  him  remember  that  saying,  that  we  shall  give  an  account 
[for  every  idle  word.    How  much  more  then  shall  we  make 
"reckoning*  for  our  sharp,  bitter,  brawling'",  and  chiding 
words,  which  provoke  our  brother  to  be  angry,  and  so  to 
Reasons  to     the  breach  of  his  charity?  And  as  touching  evil  answer- 
Cward  an-^*"""^  ^'^S"'  although  wc  be  never  so  much  provoked  by  other 
swering.        mcu's  cvil  Speaking,  yet  we  shall  not  follow  their  froward- 
ness  by  evil  answering,  if  we  consider  that  anger  is  a  kind  ' 
of  madness,  and  that  he  which  is  angry  is,  as  it  were,  for 
the  time  in  a  phrensy.    Wherefore  let  him  beware,  lest  in 
his  fury  he  speak  any  thing,  whereof  afterward  he  may 
have  just  cause  to  be  sorry.    And  he  that  will  defend  that 
anger  is  not  fury",  but  that  he  hath  reason  even  when  he  is 


'  but  witn  one]  with  one  B.  ^  what  he  would  not]  that  he  would 

e  what  foul  work  do  we  make]  not  A. B.C. 
what  tragedies  do  we  move  A.B.  '  reckoning]  a  reckoning  A.B.C. 

h  of  a  great  fault]  a  great  fault  B.  bitter,  brawling]  bitter  brawling 

'  or  in  a  greater]  either  in  a  greater  B.C. 
A.B.C.  "  evil  answering]  ill  answering  A. 

j  blinkard]  winkard  B.  <*  not  fury]  no  fury  A.B.C. 


against  Contention. 


133 


most  angry :  then  let  him  reason  thus  with  himself  when  he 
is  angryP :  Now  I  am  so  moved  and  chafed,  that  within  a 
little  while  after  I  shall  be  otherwise  minded:  wherefore 
then  should  I  now  speak  any  thing  in  mine  anger,  which 
hereafter,  when  I  would  fainest,  cannot   be  changed? 
Wherefore  shall  I  do  any  thing,  now  being,  as  it  were,  out 
of  my  wit,  for  the  which,  when.  I  shall  come  to  myself 
again,  I  shall  be  very  sad?    Why  doth  not  reason,  why 
doth  not  godliness,  yea,  why  doth  not  Christ  obtain  that 
thingi  now  of  me,  which  hereafter  time  shall  obtain  of  me  ? 
If  a  man  be  called  an  adulterer,  usurer,  drunkard,  or  by 
any  other  shameful"^  name,  let  him  consider  earnestly  whe- 
ther he  be  so  called  truly  or  falsely :  if  truly,  let  him  amend 
his  fault,  that  his  adversary  may  not  after  worthily  charge 
him  with  such  offences  :  if  these  things  be  laid  against  him 
\   falsely,  yet  let  him  consider  whether  he  hath  g^iven  any  oc- 
li   casion  to  be  suspected  of  such  things;  and  so  he  may  both 
;    cut  off  that  suspicion,  whereof  this  slander  did  arise,  and  in 
,   other  things  shall  live  more  warily.    And  thus  using  our- 
ij  selves,  we  may  take  no  hurt,  but  rather  much  good,  by  the 
\j  rebukes  and  slanders  of  our  enemy.    For  the  reproach  of 
I  an  enemy  may  be  to  many  men  a  quicker  spur  to  the 
iii  amendment  of  their  life,  than  the  gentle  monition  of  a 
;  friend.    Philippus,  the  king  of  Macedony%  when  he  was 
evil  spoken  of  by  the  chief  rulers  of  the  city  of  Athens,  he 
did  thank  them  heartily,  because  by  them  he  was  made 
better,  both  in  his  words  and  deeds  :  for  I  study,  saith  he*, 
both  by  my  sayings  and  doings  to  prove  them  liars". 


The   Third  Part^  of  the  Sermon  against  Con- 
\  tention^, 

I"' Ye  heard,  in  the  last  lesson^  of  the  sermon  against  strife 
and  brawling,  how  we  may  answer  them  which  maintain 
I  their  fro  ward  sayings  in  contention,  and  that  will  revenge 
with  words  such  evil  as  other  men  do  them^ ;  and  finally 
how  we  may  according  to  God's  will  order  ourselves,  and 
what  to  consider  towards  them  when  we  are  provoked  to 


P  he  is  angry]  his  is  angry  A. 

1  that  thing]  the  thing  B. 

^  shameful]  contumelious  A.B. 

•  Macedony]  Macedones  A. 

*  saith  he]  said  he  A.B.C. 
"  liars]  lies  A. 


^  The  third  part]  The  homily  is 
not  divided  in  A. 

y  against  contention]  of  contention 

B. 

z  Ye  heard,  in  the  last  lesson — 
and  enemy]  omitted  A. 
•  do  them]  do  to  them  B.C. 


134  The  Third  Part  of  the  Sermon 


contention  and  strife>  with  railing  words.    Now  to  proceed 
in  the  same  matter,  you  shall  know  the  right  way  how  to 
disprove  and  overcome  your  adversary  and  enemy.  This 
is  the  best  way  to  improve^  a  man's  adversary,  so  to  live, 
that  all  which  shall  know  his  honesty  may  bear  witness  that 
he  is  slandered  unworthily.    If  the  fault,  whereof  he  is 
slandered,  be  such,  that,  for  the  defence  of  his  honesty,  he 
must  needs  make  answer,  let  him^  answer  quietly  and  softly 
on  this  fashion,  that  those  faults  be  laid  against  him  falsely. 
Prov.  15.  [1.]   For  it  is  truth  that  the  wise  man  saith,  Ji  soft  ansiver  as- 
snageth  anger,  and  a  hard  and  sharp  ansiver  doth  stir  up 
1  Sam.  25.  [10- m^e  and  fury.    The  sharp  answer  of  Nabal  provoked*' 
]  David  to  cruel  vengeance :  but  the  gentle  words  of  Abigail 

quenched  the  fire  again,  that  was  all  in  a  flame.    And  a 
special  remedy  against  malicious  tongues,  is  to  arm  our- 
selves with  patience,  meekness,  and  silence,  lest  with  multi- 
plying words  with  the  enemy  we  be  made  as  evil  as  he. 
An  objection.   But  they  that  cannot  bear  one  evil  word,  peradventure,  for 
their  own  excuse^,  will  allege  that  which  is  written.  He  that 
Prov.  26.  [5.]  despiseth  his  good  name  is  cruel.    Also  we  read,  Jlnsiver  a 
fool  according  to  his  foolishness.    And  our  Lord  Jesus  did 
hold  his  peace  at  certain  evil  sayings :  but  to  some  he  an- 
[johns.  48.]    swered  dihgently.    He  heard  men  call  him  a  Samaritan,  a 
[Matt  11  19]  carpenter^s  son,  ^  wine  drinker;  and  he  held  his  peace: 
[Matt.  12^25.]  but  whcu  hc  licard  them  say,  Thou  hast  the  devil^  within 
Answer.        thcc,  he  auswcred  to  that  earnestly.    Truth  it  is  indeed, 
[Prov.  26. 5  ]   that  there  is  a  time,  when  it  is  convenient  to  answer  a  fool 
according  to  his  foolishness,  lest  he  should  seem  in  his  own 
conceit  to  be  ivise.    And  sometime  it  is  not  profitable  to 
[Prov.  26.  4.  J  ansiver  a  fool  according  to  his  foolishness,  lest  the  wise  man 
be  made  like  to  the  fool.    When  our  infamy,  or  the  re- 
proach that  is  done  unto  us**,  is  joined  with  the  peril  of 
many,  then  it  is  necessary  in  answering  to  be  quick  and 
ready.    For  we  read,  that  many  holy  men  of  good  zeal' 
have  sharply  and  fiercely  both  spoken  and  answered  tyrants 
and  evil  men :  which  sharp  words  came*^  not  of  anger,  ran- 
cour, or  malice,  or  desire'  of  vengeance,  but  of  a  fervent 
desire  to  bring  them  to  the  true  knowledge  of  God,  and 
from  ungodly  living,  by  an  earnest  and  sharp  rebuke'"  and 
chiding.    In  this  zeal,  St.  John  Baptist  called  the  Pharisees 


and  strife]  omitied  B.  or  Ihe  reproach  that  is  done  unto 

*  improve]  refel  A.B.  us]  omitted  A.B. 
^  let  him]  yet  let  him  A.B.C.  '  zeal]  zeals  A.B.C. 

"  provoked]  did  provoke  A.B.C.  ^  came]  proceeded  A.B. 

'excuse)  excusation  A.B.  *  desire]  appetite  A.B. 

6  the  devil]  a  devil  A.C.  »  rebuke]  objurgation  A.B. 


1 


against  Contention. 


135 


adders^  brood:  and  St.  Paul  called  the  Galatians  fools;  and  Matt.  3.  u  i 
the  men  of  Crete  he  called  liars,  evil  beasts,  and  sluggish^^^^^'^^^^^^ 
bellies;  and  the  false  apostles  he  called  dogs,  and  crafty  Phii.  3.  [2.] 
icorkmen.    And  this  zeal''  is  godly,  and  to  be  allowed,  as  it 
is  plainly  proved  by  the  example  of  Christ,  who  although 
he  were  the  fountain  and  spring  of  all  meekness,  gentleness, 
and  softness,  yet  he  calleth"  the  obstinate  scribes  and  Phari- 
sees, bliiid  guides,  fools,  painted  graves,  hypocrites,  .^er-Matt.  23.  [I6, 
pents,  adders'*  brood,  a  corrupt  and  wicked  generation.^^'^^'^ 
Also  he  rebuketh  Peter  eagerly, saying.  Go  behind  me,  Satan.  Man.  le.  [23  ] 
Likewise  St.  Paul  reproveth  Elymas,  saying,  O  thou  full  of  kas  13.  [lo, 
all  croft  and  guile,  enemy  to  all  justice,  thou  ceasest  not  to 
destroy  the  right  ways  of  God:  and  now,  lo,  the  hand  of 
the  Lord  is  upon  thee,  and  thou  shall  be  blind,  and  not  see 
for  a  time.    And  St.  Peter?  reprehendeth  Ananias  very 
sharply,  saying,  Ananias,  how  is  it  that  Satan  hath  filled L3.3 
thy  heart,  that  thou  shouldest  lie  unto  the  Holy  Ghost? 
This  zeal  hath  been  so  fervent  in  many  good  men,  that  it 
hath  stirred  them  not  only  to  speak  bitter  and  eager  words, 
but  also  to  do  things,  which  might  seem  to  some  to  be 
cruel ;  but  indeed  they  be  very  just,  charitable,  and  godly, 
because  they  were  not  done  of  ire,  malice,  or  contentious 
mind,  but  of  a  fervent  mind,  to  the  glory  of  God,  and  the 
correction  of  sin,  executed  by  men  called  to  that  office.    For  John  2.  [15.] 
in  this  zeal  our  Lord  Jesus  Christ  did  drive  with  a  whip 
the  buyers  and  sellers  out  of  the  temple.    In  this  zeal  Mo-Exod.  32.  [i9.] 
ses  brake  the  two  tables,  which  he  had  received  at  God's 
hand,  when  he  saw  the  Israelites  dancing  about  the  calf<i, 
and  caused  to  be  killed  twenty-four"^  thousand  of  his  own 
people.    In  this  zeal  Phinees,  the  son  of  Eleazar,  did  thrust  Num.  25.  [8.] 
through  with  his  sword  Zimbri  and  Cozbi,  whom  he  found  ampie^g^are^Jot 
together  joined  in  the  act  of  uncleanness*.    Wherefore  now  10  be  followed 
to  return  again  to  contentious  words,  and  specially  in  mat-  armen^be 
ters  of  religion  and  God's  word,  (which  would  be  used  with  caiied  to  office, 
all  modesty,  soberness,  and  charity*,)  the  words  of  St.  James  ^"^^^^ 
ought  to  be  well  marked  and  borne  in  memory,  where  he  [jamJs  3. 16.] 
saith,  that  of  contention  riseth  all  evil.    And  the  wise  kingPfo^.  20.  [3.] 
Solomon  saith.  Honour  is  due  to  a  man  that  keepeth  him- 
selffrom  contention;  and  all  that  mingle  themselves  there- 
with  be  fools.    And  because  this  vice  is  so  much  hurtful  to 
the  society  of  a  commonwealth,  in  all  well-ordered  cities, 


»  And  this  zeal]  And  his  zeal  D. 
»  yet  he  calleth]  yea,  he  calleth  B. 
yet  he  called  D. 

p  And  St.  Peter]  Also  St.  Peter  A. 
1  the  calf]  a  calf  A.B.C. 


^  twenty-four]  xxiii.  A.  twenty  and 
three  B.  xxiiii.  C. 

»  uncleanness]  lechery  A.B.C. 
*  charity]  chastity  D. 


1 36   Third  Part  of  the  Sermon  against  Contention. 

these  common  brawlers  and  scolders  be  punished  with  a  no- 
table kind  of  pain,  as  to  be  set  on  the  cuckingstool,  pillory, 
or  such  like.  And  they  be  unworthy  to  live  in  a  common- 
wealth, the  which  do  as  much  as  lieth  in  them,  with  brawl- 
ing and  scolding,  to  disturb  the  quietness  and  peace  of  the 
same.  And  whereof  cometli  this  contention,  strife,  and  va- 
1  Pet  .  5.  [6.]  riance,  but  of  pride  and  vain-glory  ?  Let  us  therefore  hum- 
^1/11^29]  ourselves  under  the  mighty  hand  of  God,  which  hath 
promised  to  rest  upon  them  that  hehumhle  and  loivin  spirit. 
If  we  be  good  and  quiet  Christian  men,  let  it  appear  in  our 
speech  and  tongues.  If  we  have  forsaken  the  devil,  let  us 
use  no  more  devilish  tongues.  He  that  hath  been  a  railing 
scolder,  now  let  him  be  a  sober  counsellor.  He  that  hath 
been  a  malicious  slanderer,  now  let  him  be .  a  loving  com- 
forter. He  that  hath  been  a  vain  railer,  now  let  him  be  a 
ghostly  teacher.  He  that  hath  abused  his  tongue  in  cursing, 
now  let  him  use  it  in  blessing.  He  that  hath  abused  his 
tongue  in  evil  speaking,  now  let  him  use  it  in  speaking  well. 
All  bitterness",  anger,  raiUng,  and  blasphemy,  let  it  be 
avoided  from  you.  If  you  may,  and  if  it  be^  possible,  in 
no  wise  be  angry.  But  if  you  may  not  be  clean  void  of 
this  passion,  then  yet  so  temper  and  bridle  it,  that  it  stir 
you  not  to  contention  and  brawling.  If  you  be  provoked 
with  evil-speaking,  arm  yourself  with  patience,  lenity,  and 
silence,  either  speaking  nothing,  or  else  being  very  soft, 
meek,  and  gentle  in  answering.  Overcome  thine  adversaryy 
with  benefits  and  gentleness;  and,  above  all  things,  keep 
peace  and  imity.  Be  no  peace-breakers,  but  peace-makers : 
and  then  there  is  no  doubt,  but  that  God,  tile  author  of 
comfort  and  peace,  will  grant  us  peace  of  conscience,  and 
such  concord  and  agreement,  that  with  one  mouth  and  mind 
we  may  glorify  God,  the  father  of  our  Lord  Jesus  Christ ; 
to  whom  be  all  glory,  now  and  for  ever^  Amen. 

"  All  bitterness]  And  bitterness  B.       z  now  and  for  ever]  now  and  ever 
»  and  if  it  be]  and  it  be  A.B.C.  A.B.C. 
y  adversary]  adversaries  A.B.C. 


I 


Hereafter  shall  follow  Sermons^  of  Fastings 
Prayer^  Alms-deeds^,  of  the  JSativity,  Passion,  Resur- 
rection, and  Ascension  of  our  Saviour  Christ :  of  the 
due  Receiving  of  his  blessed  Body  and  Blood,  under 
the  form  of  Bread  and  Wine:  against  Idleness,  against 
Gluttony  and  Drunkenness,  against  Covetousness, 
against  Envy,  Ire,  and  Malice;  with  many  other  mat- 
ters, as  well  fruitful  as  necessary  to  the  edifying  of 
Christiaii  people,  and  the  increase  of  godly  living, 
Amen^, 

GOD  S^VE  THE  KING^. 


*  sermons]  homilies  A.B. 
^  alms-deeds]  almose-deeds  A.B. 
almese-deeds  C. 


Amen]  omitted  D. 
^  the  king]  the  queen  C. 


»■ 


THE 

SECOND  TOME 

OF 

HOMILIES 

OF   SUCH  MATTERS  AS  WERE  PROMISED  AND  ENTITULED  IN 
THE  FORMER  PART  OF  HOMILIES. 


Set  out  by  the  authority  of  the  late  Queeii^s  Majesty^  and 
to  be  read  in  every  Parish  Church  agreeably. 


*  of  the  late  :iijeen's  majesty]  of  the  queen's  majesty  A. 


AN 


ADMONITION 

TO  ALL 

MINISTERS  ECCLESIASTICAL, 


For  that  the  Lord  doth  require  of  liis  servant,  whom  he 
hath  set  over  his  household,  to  shew  both  faithfulness  and 
prudence  in  his  office ;  it  shall  be  necessary  that  ye  above 
all  other  do  behave  yourselves*  most  faithfully  and  diligently 
in  your  so  high  a  function :  that  is,  aptly,  plainly,  and  dis- 
tinctly to  read  the  sacred  scriptures,  diligently  to  instruct  the 
youth  in  their  catechism,  gravely  and  reverently  to  minister 
his  most  holy  sacraments,  prudently  also  to  choose  out  such 
homilies  as  be  most  meet  for  the  time,  and  for  the  more 
agreeable  instruction  of  the  people  committed  to  your  charge, 
with  such  discretion,  that  where  the  homily  may  appear  too 
long  for  one  reading,  to  divide  the  same,  to  be  read  part  in 
the  forenoon,  and  part  in  the  afternoon :  and  where  it  may 
so  chance  some  one  or  other  chapter  of  the  Old  Testament 
to  fall  in  order  to  be  read  upon  the  Sundays  or  holydays, 
which  were  better  to  be  changed  with  some  other  of  the  New 
Testament  of  more  edification,  it  shall  be  well  done  to  spend 
your  time  to  consider  well  of  such  chapters  before-hand, 
whereby  your  prudence  and  diligence  in  yoiu  office  may 
appear,  so  that  your  people  may  have  cause  to  glorify  God 
for  you,  and  be  the  readier  to  embrace  your  labours,  to  your 
better  commendation,  to  the  discharge  of  your  consciences, 
and  their  own. 

» yourselves]  yourself  A. 


13 


THE  TABLE  OF  HOMILIES  ENSUING. 


I.  OF  the  Right  Use  of  the  Church. 

II.  Against  Peril  of  Idolatry. 

III.  For  repairing  and  keeping  clean  the  Church. 

IV.  Of  good  Works  ;  and  first  of  Fasting. 

V.  Jigainst  Gluttony  and  Drunkenness. 
-VI.  Against  Excess  of  Apparel. 

VII.  An  Homily  of  Prayer. 

VIII.  Of  the  Place  and  Time  of  Prayer. 

IX.  Of  Common  Prayer  and  Sacraments. 

X.  An  Information  of  them  which  take  offence  at  certain 

Places  of  Holy  Scripture. 
XL  Of  Alms-deeds. 

XII.  Of  the  Nativity. 

XIII.  Of  the  Passion,  for  Good-Friday. 

XIV.  Of  the  Resurrection,  for  Easter-day. 

XV.  Of  the  worthy  Receiving  of  the  Sacrament. 

XVI.  An  Homily  concerning  the  coming  down  of  the  Holy 

Ghost,  for  Whitsunday. 

XVII.  All  Homily  for  Rogation-week. 

XVIII.  Of  the  State  of  Matrimony. 

XIX.  Against  Idleness. 

XX.  Of  Repentance,  and  true  Reconciliation  unto  God. 

XXI.  All  Homily  against  Disobedience  and  wilful  Rebel- 

lion. 


AN 

HOMILY 

OF  THE 

Right  Use  of  the  Church  or  Temple  of  God,  and  of 
the  Reverence  due  unto  the  same. 


THE  FIRST  CHAPTER^. 

Where  there  appeareth  at  these  days  great  slackness 
and  negligence  of  a  great  sort  of  people,  in  resorting  to  the 
church,  there  to  serve  God  their  heavenly  father,  according 
to  their  most  bounden  duty,  as  also  much  uncomely  and 
unreverent  behaviour  of  many  persons  in  the  same,  when 
they  be  there  assembled,  and  thereby  may  just  fear  arise  of 
the  wrath  of  God,  and  his  dreadful  plagues  hanging  over 
our  heads  for  om'  grievous  oifences  in  this  behalf,  amongst 
other  many  and  great  sins  which  we  daily  and  hourly  com- 
mit before  the  Lord :  therefore,  for  the  discharge  of  all  our 
consciences,  and  for  the  avoiding^  of  the  common  peril  and 
plague  hanging  over  us,  let  us  consider  what  may  be  said 
out  of  God's  holy  book  concerning  this  matter,  whereunto 
I  pray  you  give  good  audience,  for  that  it  is  of  great 
weight,  and  concerneth  you  all.  Although  the  eternal  and 
incomprehensible  majesty  of  God,  the  Lord  of  heaven  and 
earth,  whose  seat  is  heaven,  and  the  earth  his  footstool,  can- Acta  7.  [48, 
not  be  enclosed  in  temples  or  houses  made  with  man's  hand,^^-^ 
as  in  dwelling-places  able  to  receive  or  contain  his  majesty, 
according  as  is  evidently  declared  by  the  prophet  Esaias<^,isa.  66.  [i.] 
and  by  the  doctrine  of  St.  Stephen  and  St.  Paul  in  the  Acts  Acts  17.  [24.] 
of  the  Apostles:  and  where  king  Solomon  (who  builded 
unto  the  Lord  the  most  glorious  temple  that  ever  was  made) 

*  chapter]  part  A.  '^by  the  prophet  Esaias]  of  the 

and  for  the  avoiding]  and  the    prophet  Esay  A. 
avoiding  A. 


144 


The  First  Part  of  the  Homily 


1  Kings 8.  saith,  Who  shall  he  able  to  build  a  meet  or  worthy  house 
2~chron.2.  [6,]'^^'' ff  l^^f^t^^^^  and  the  heaven  above  all  heavens, 
and  6.  [18.]  caunot  Contain  him^  how  much  less  can  that  which  1  have 
[2  chron.  6.  huilded  ?  And  further  confesseth,  What  am  /,  that  I  should 
^^•J  be  able  to  build  thee  an  house,  O  Lord?    But  yet  for  this 

purpose  only  it  is  made,  that  thou  mayest  res;ar(l  the  prayer 
of  thy  servant,  and  his  humble  supplication :  much  less 
then  be  our  churches  meet  dwelUng-places  to  receive  the  in- 
comprehensible majesty  of  God.  And  indeed  the  chief  and 
special  temples  of  God,  wherein  he  hath  greatest  pleasure, 
and  most  delighteth  to  dwell  and  continue  in,  are  the  bodies 
and  minds  of  true  Christians,  and  the  chosen  people  of 
God,  according  to  the  doctrine  of  the  holy  scripture,  de- 
I  Cor.  3.  [16.  clared  in  the  first  epistle  to  the  Corinthians :  Know  ye  not, 
^^•^  saith  St.  Paul,  that  ye  be  the  temple  of  God,  and  that  the 

spirit  of  God  dwelleth  in  you  ?  If  any  man  defile  the 
temple  of  God,  him  will  God  destroy.  For  the  temple  of 
I  Cor.  6.  [19,  God  is  holy,  which  ye  are"^.  And  again  in  the  same  epistle  : 
Know  ye  not  that  your  body  is  the  temple  of  the  Holy 
Ghost  dwelling  in  you,  whom  ye  have  given  you  of  God, 
and  that  ye  be  not  your  own?  For  ye  are  dearly  bought. 
Glorify  ye  now  therefore  God  in  your  body  and  in  your 
spirit,  which  are  God's.  And  therefore,  as  our  saviour  Christ 
John  4.  [23,  tcachcth  in  the  gospel  of  St.  John,  they  that  worship  God 
the  father  in  spirit  and  truth,  in  what  place  soever  they  do 
it,  worship  him  aright:  for  such  worshippers  doth  God  the 
father  look  for.  For  God  is  a  spirit;  and  those  that  wor- 
ship*^ him  must  worship  him  in  spirit  and  truth,  ssiith  our 
saviour  Christ.  Yet  all  this  notwithstanding,  the  material 
church  or  temple  is  a  place  appointed,  as  well  by  the  usage 
and  continual  examples^  expressed  in  the  Old  Testament,  as 
in  the  New,  for  the  people  of  God  to  resort  together  unto, 
there  to  hear  God's  holy  word,  to  call  upon  his  holy  name, 
to  give  him  thanks  for  his  innumerable  and  unspeakable 
benefits  bestowed  upon  us,  and  duly  and  truly  to  celebrate 
his  holy  sacraments;  (in  the  unfeigned  doing  and  accom- 
plishing of  the  which  standeth  that  true  and  right  worship- 
ping of  God  afore  mentioned;)  and  the  same  church  or 
temple  is  by  the  holy  scriptures?,  both  of  the  Old  Testa- 
ment and  New*',  called  the  house  and  temple  of  the  Lord, 
for  the  peculiar  service  there  done  to  his  majesty  by  his 
people,  and  for  the  efifectuous  presence  of  his  heavenly 

ye  are]  we  are  A.  e  holy  scriptures]  scriptures  A. 

« that  worship]  which  worship  A.       ^  and  New]  and  the  New  A. 
^  examples]  example  A. 


of  the  Right  Use  of  the  Church. 


145 


grace,  wherewith  he,  by  his  said  holy  word,  endueth  his 
people  so  there  assembled.  And  to  the  said  house  or  temple 
of  God,  at  all  times,  by  common  order  appointed,  are  all 
people  that  be  godly  indeed  bound  with  all  diUgence  to  re- 
sort, unless  by  sickness,  or  other  most  urgent  causes,  they 
be  letted  therefro.  And  all  the  same  so  resorting  thither 
ought  with  all  quietness  and  reverence  there  to  behave 
themselves,  in  doing  their  bounden  duty  and  service  to 
Almighty  God,  in  the  congregation  of  his  saints.  All  which 
things  are  evident  to  be  proved  by  God's  holy  word,  as 
hereafter  shall  plainly  appear. 

And  first  of  all,  I  will  declare  by  the  scriptures,  that  it  John  2.  [i6.] 
is  called  (as  it  is  indeed)  the  house  of  God,  and  temple  of 
the  Lord.    He  that  sweareth  by  the  /e7/2jt?/e,  saith  our  sa-Matt.  23.  [21.] 
viour  Christ,  sweareth  by  it,  and  him  that  dwelleth  therein, 
meaning  God  the  father ;  which  he  also  expresseth  plainly 
in  the  gospel  of  St.  John,  saying.  Bo  not  make  the  house  ofiQ\i\%  [le,] 
my  fattier  the  house  of  merchandize.    And  in  the  book  of 
the  Psalms  the  prophet  David  saith,  I  will  enter  into  thine^s.z.u.-^ 
house;  I  will  worship  in  thy  holy  temple,  in  thy  fear.  And 
it  is  almost  in'  infinite  places  of  the  scripture,  specially  in 
the  prophets  and  book  of  Psalms,  called  the  house  of  God,Exod.25.E8,9.] 
or  house'^  of  the  Lord.    Sometime  it  is  named  the  tabernacle 
of  the  Lord,  and  sometime  the  sanctuary,  that  is  to  say,  Levit.  xix. 
the  holy  place  or  house^  of  the  Lord.    And  it  is  likewise"^  ^^^-^  _  ^ 
called  the  house  of  prayer,  as  Solomon,  who  builded  the  1  Kings  8.  [43.] 
temple  of  the  Lord  at  Jerusalem,  doth  oft  call  it  the  house  ^^^^Ij'"^"- ^• 
of  the  Lord,  in  which  the  Lord's  name  should  be  called 
upon.    And  Esaias"  in  the  fifty-sixth"  chapter.  My  house  Tsa.  56.  [zj 
shall  be  called  the  house  of  prayer  amongst  all  nations.^^^^^^^^^^^'^-^ 
Which  text  om  saviour  Christ  allegeth  in  the  New  Testa- Mark  11.  [i 7.] 
ment,  as  doth  appear  in  three  of  the  evangelists,  and  in  the  [Luke  19. 46.] 
parable  of  the  Pharisee  and  the  publican,  which  went  to 
pray :  in  which  parable  our  saviour  Christ  saith,  T/iey  ivent  Luke  is.  [lo.] 
up  into  the  temple  to  pray.    And  Anna,  the  holy  widow 
and  prophetess,  served  the  Lord  in  fasting  and  prayer  in  Luke  2.  [37.] 
the  temple  night  and  day.    And  in  the  story  of  the  Acts  it 
is  mentioned,  how  that  Peter  and  John  ivent  up  into  Me  Acts  3.  [i. 3 
temple  at  the  hour  of  prayer.    And  St.  Paul,  praying  in  the 
temple  at  Jerusalem,  was  wrapt  in  the  spirit?,  and  did  see  Acts  22.  [17.3 
Jesus  speaking  unto  him.    And  as  in  all  convenient  places 
prayer  may  be  used  of  the  godly  privately ;  so  it  is  most 

'  almost  in]  in  almost  A.  »  Esaias]  Esay*^ 

^  or  house]  or  the  house  A.  "  fifty-sixth]  50.  A. 

1  place,  or  house]  house, crplace  A.       p  in  the  spirit]  in  spirit  A. 
likewise]  in  like  wise  A. 

13* 


146 


The  First  Part  of  the  Homily 


certain,  that  the  church,  or  temple,  is  the  due  and  ap- 
pointed place  for  common  and  public  prayer.  Now  that  it 
is  likewise  the  place  of  thanksgiving  unto  the  Lord  for  his 
innumerable  and  unspeakable  benefits  bestowed  upon  us, 
appeareth  notably  at  the  latter  end*i  of  the  gospel  of  St. 

Luke  24.  [53.]  Luke,  and  the  beginning  of  the  story  of  the  Acts,  where  it 

Acts  2.  [46,  jg  ^yi-itten,  that  the  apostles  and  disciples,  after  the  ascen- 
sioji  of  the  Lord,  continued  with  one  accord  doily  in  the 
temple,  always  praising  and  blessing  God.    Audit  is  like- 

1  Cor.  11.  [18.]  wise  declared  in  the  first  epistle  to  the  Corinthians  that  the 
church  is  the  due  place  appointed  for  the  rise^  of  the  sacra- 
ments. It  remaineth  now  to  be  declared,  that  the  church, 
or  temple,  is  the  place  where  the  lively  word  of  God  (and 
not  man's  inventions)  ought  to  be  read  and  taught,  and  that 
the  people  are  bound  thither  with  all  diligence  to  resort; 
and  this  proof  likewise  to  be  made  by  the  scriptures,  as  here- 
after shall  appear. 

In  the  story  of  the  Acts  of  the  Apostles  we  read,  that 
Paul  and  Barnabas  preached  the  word  of  God  in  the  tem- 

[Actfli3. 14-    pies  of  the  Jews  at  Salamine.    And  when  they  came  to  An- 

^^  -^  tiochia,  they  entered  on  the  sabhath-day  into  the  synagogue, 

or  church,  and  sat  down;  and  after  the  lesson,  or  reading 
of  the  laiv  and  the  prophets,  the  rxihr  of  the  temple  sent 
unto  them,  saying.  Ye  men  and  brethren,  if  any  of  you 
have  any  exhortation  to  make  unto  the  people,  say  it.  Jind 
so  Paul  standing  up,  and  making  silence  with  his  hand^ 
said.  Ye  men  that  be  Israelites,  and  ye  that  fear  God,  give 
ear,  preaching  to  them  a  sermon  out  of  the  scriptures, 
as  there  at  large  appeareth.    And  in  the  same  story  of  the 

Acta  17.  [1,2.]  Acts,  the  Seventeenth  chapter,  is  testified,  how  Paul  preach- 
ed Christ  out  of  the  scriptures  at  Thessalonica.    And  in  the 

Acts  15.  [21]  fifteenth  chapter,  James  the  apostle,  in  that  holy  council 
and  assembly  of  his  fellow-apostles,  saith,  Moses  of  old 
time^  hath  in  every  city  certain  that  preach  him  in  the 
synagogues  or  temples,  where  he  is  read  every  sabbath-day. 
By  these  places  ye  may  see  the  usage  of  reading  the  scrip- 
tures" of  the  Old  Testament  among  the  Jews  in  their  syna- 
gogues every  sabbath-day,  and  sermons  usually  made  upon 
the  same.  How  much  more  then  is  it  convenient  that  the 
scriptures  of  God,  and  specially  the  gospel  of  our  saviour 
Christ,  should  be  read  and  expounded  to  us,  that  be  Chris- 
tians, in  our  churches  specially  our  saviour  Christ  and  his 

«5  at  the  latter  end]  in  the  latter       *  of  old  time]  in  old  time  A. 
end  A.  "  reading  the  scriptures]  reading 

^  use]  reverent  use  A.  of  the  scriptures  A. 
e  &c.]  and  so  forth  A, 


of  the  Right  Use  of  the  Church. 


147 


apostles  allowing  this  most  godly  and  necessary  usage,  and 
by  their  examples  confirming-^  the  same. 

It  is  written  in  the  stories  of  the  gospels  in  divers  places,  Matt.  4.  [23.] 
that  Jesus  ivent  round  about  all  Galilee,  teaching  in  ^^^^^'Lukel  [153 
sy  nagogues^  and  preaching  the  gospel  of  the  kingdom:  in  Matt.  13.  [54.] 
which  places  is  his  great  diligence  in  continual  preaching  J^^^^rk  6^  [1^2.] 
and  teaching  of  the  people  most  evidently  set  forth.  illke  4.  [ig, 

In  Luke  ye  read,  how  Jesus,  accordmg  to  his  accus-i^'-] 
tomed  use,  carne  into  the  teniple,  and  how  the  book  of 
Esaias  the  prophet  loas  delivered  him,  how  he  read  a  text 
therein,  and  made  a  sermon  upon  the  same. 

And  in  the  nineteenth  is  expressed  how  he  taught  daily  Luke  19.  [47.] 
in  the  temple.   And  it  is  thus  written  in  the  eighth  of  John : 
Jesus  came  again  early  in  the  morning  into  the  temple,  and  John  s.  [i,  2.] 
all  the  people  came  unto  him;  and  he  sate  down  and  taught 
them.    And  in  the  eighteenth  of  John  our  Saviour  testifieth 
before  Pilate,  that  he  spake  openly  unto  the  ivorld,  and  that      18.  [20.] 
he  always  taught  in  the  synagogue  and  in  the  temple^  ivhi- 
ther  all  the  Jews  resorted,  and  that  secretly  he  spake  ?20- 
thing.    And  in  St.  Luke:  Jesus  taught  in  the  temple,  «?z^/Luke2i.  [37, 
all  the  people  came  early  in  the  morning  unto  him,  that^^-^ 
they  might  hear  him  in  the  temple. 

Here  ye  see  as  well  the  diligence  of  our  Saviour  in  teach- 
ing the  word  of  God  in  the  temple  daily,  and  specially  on 
the  sabbath-days,  as  also  the  readiness  of  the  people  resort- 
ing all  together,  and  that  early  in  the  morning,  into  the 
temple  to  hear  him. 

The  same  example  of  diligence  in  preaching  the  word  of  [Acts  5. 21.] 
God  in  the  temple,  shall  ye  find  in  the  apostles,  and  the 
people  resorting  unto  them,  Acts^  the  fifth.    Where^  the  [Acts  5. 42.] 
apostles,  although  they  had  been  whipped  and  scourged 
the  day  before,  and  by  the  high  priest  commanded  that 
they  should  preach  no  more  in  the  name  of  Jesus,  yet  the 
day  following  they  entered  early  in  the  morning  into  the 
temple,  and  did  not  cease  to  teach  and  declare  Jesus  Christ. 
And  in  sundry  other  places  of  the  story  of  the  Acts  ye  Acta  13. 15. 17. 
shall  find  like  diligence,  both  in  the  apostles  in  teaching, 
and  in  the  people  in  coming  to  the  temple  to  hear  God's 
word.    And  it  is  testified  in  the  first  of  Luke,  that  z^Ae/z  Luke  1.  [9,io.] 
Zachary,  the  holy  priest,  and  father  to  John  Baptist,  did 
sacrifice  luithin  the  temple,  all  the  people  stood  without  a 
long  time  praying;  such  was  their  zeal  and  fervency  at 
that  time.    And  in  the  second  of  Luke  appeareth  what 


*  confirming]  confirm  B. 
y  Esaiasj  Esay  A. 


*  Acts]  Act  A. 

•  Where]  How  A. 


148 


The  First  Part  of  the  Homily 


great  journeys  men,  women,  yea  and  children  took,  to  come 
to  the  temple  on  the  feast-day,  there  to  serve  the  Lord ;  and 
specially  the  example  of  Joseph,  the  blessed  virgin  Mary, 
[Luke  2. 41,    mother  to  our  saviour  Jesus  Christ^,  and  of  our  saviour 
46.]  Christ  himself,  being  yet  but  a  child,  whose  examples  are 

worthy  for  us  to  follow.  So  that  if  we  would  compare  our 
negligence  in  resorting  to  the  house  of  the  Lord,  there  to 
serve  him,  with  the  diligence^  of  the  Jews,  in  coming  daily 
very  early,  sometime  by  great  journeys^,  to  their  temple ; 
and  when  the  multitude  could  not  be  received  within  the 
temple,  the  fervent  zeal  that  they  had,  declared  in  standing 
long  without  and  praying;  we  may  justly  in  this  compari- 
son condemn  our  slothfulness  and  negligence,  yea  plain  con- 
tempt, in  coming  to  the  Lord's  house,  standing  so  near 
unto  us,  so  seldom,  and  scarcely  at  any  time^.  So  far  is  it 
from  a  great  many  of  us  to  come  early  in  the  morning,  or 
give^  attendance  without,  who  disdain  to  come  into  the 
temple :  and  yet  we  abhor  the  very  name  of  the  Jews, 
when  we  hear  it,  as  of  a  most  wicked  and  ungodly  people. 
But  it  is  to  be  feared,  that  in  this  point  we  be  far  worse 
than  the  Jews,  and  that  they  shall  rise  at  the  day  of  judg- 
ment to  our  condemnation,  who,  in  comparison  to  them, 
shew  such  slackness  and  contempt  in  resorting  to  the  house 
of  the  Lord,  there  to  serve  him,  according  as  we  are  of 
duty  most  bound.  And  besides  this  most  horrible  dread  of 
God's  just  judgment  in  the  great  day,  we  shall  not  in  this  life 
escape  his  heavy  hand  and  vengeance,  for  this  contempt  of 
the  house  of  the  Lord,  and  his  due  service  in  the  same,  ac- 
cording as  the  Lord  himself  threateneth  in  the  first  chapter 
[Haggaii.9-  of  the  prophcts  Aggeus,  after  this  sort:  Because  you  have 
left  my  house  desert  and  ivithout  company,  saith  the  Lord, 
and  ye  have  made  haste  every  man  to  his  own  house,  for 
this  cause  are  the  heavens  stayed  over  you,  that  they  should 
give  no  dew,  and  the  earth  is  forbidden,  that  it  should 
bring  forth^  her  fruits ;  and  I  have  called  drought  upon 
the  earth,  and  vpon  the  mountains,  and  upon  corn,  and 
upon  wine,  and.  upon  oil,  and  upon  all  things  that  the  earth 
hringeth  forth,  and  upon  men,  and  upon  beasts,  and  upon 
all  things  that  men^s  hands  labour  for.  Behold,  if  we  be 
such  worldlings,  that  we  care  not  for  the  eternal  judgments 


>>  Jesus  Christ]  Christ  A. 
with  the  diligence]  to  the  dili- 
gence A. 

by  great  journeys]  great  journeys 

A. 

«  at  any  time]  at  none  time  A. 


f  or  give]  to  give  A. 
e  the  prophet]  his  prophet  A. 
i»  should  bring  forth]  shall  bring 
forth  A. 

•  her  fruit]  his  fruit  A. 


of  the  Right  Use  of  the  Church. 


149 


of  God,  (which  yet  of  all  other  are  most  dreadful  and  hor- 
rible,) we  shall  not  escape  the  punishment  of  God  in  this 
world  by  drought  and  famine,  and  the  taking  away  of  all 
worldly  commodities,  which  we  as  worldlings  seem  only  to 
regard  and  care  for.  Whereas,  on  the  contrary  part,  if  we 
would  amend  this  fault  or  negligence,  slothfulness  and  con- 
tempt of  the  house  of  the  Lord,  and  his  due  service  there, 
and  with  diligence  resort  thither  together,  to  serve  the  Lord 
with  one  accord  and  consent,  in  all  holiness  and  righteous- 
ness before  him,  we  have  promises  of  benefits  both  hea- 
venly and  worldly.  Wheresoever  two  or  three  be  gathered iu\x.  i8.  cao  ] 
in  my  nciine,  saith  our  saviour  Christ,  there  am  I  in  the 
midsi^  of  them.  And  what  can  be  more  blessed,  than  to 
have  our  saviour  Christ  among'  us?  Or  what  again  can  be 
more  unhappy  or  mischievous,  than  to  drive  oiu  saviour 
Christ  from  amongst™  us,  to  leave"  a  place  for  his  and  our 
most  ancient  and  mortal  enemy,  the  old  dragon  and  serpent, 
Satan  the  devil,  in  the  midst^  of  us  ? 

In  the  second  of  Luke  it  is  written,  how  that  the  ?72oMe?'Liike2.  [4S.] 
of  Christ  and  Joseph,  when  they  had  long  sought  Christ, 
whom  they  had  lost,  and  could  find  him  nowhere,  that  at 
the  last  they  found  him  in  the  temple,  sitting  in  the  midst^ 
1  of  the  doctors.    So  if  we  lack  Jesus  Christ,  that  is  to  say, 
the  saviour  of  our  souls  and  bodies,  we  shall  not  find  him  in 
I  the  market-place,  or  in  the  guildhall,  much  less  in  the  ale- 
'  house  or  tavern,  amongst  good  fellows,  (as  they  call  them,) 
'  so  soon  as  we  shall  find  him  in  the  temple,  the  Lord's 
I  house,  amongst  the  teachers  and  preachers  of  his  word, 
where  indeed  he  is  to  be  found.  And  as  concerning  worldly 
!  commodities,  we  have  a  sure  promise  of  our  saviour  Christ  : 
Seek  ye  first  the  kingdom  of  God,  and  the  righteousness  "^Im.  5.  [33.} 
thereof,  and  all  these  things  shall  withal  be  given  unto  you. 
And  thus  we  have  in  the  first  part  of  this  homily  declared 
i  by  God's  word,  that  the  temple  or  church  is  the  house  of 
the  Lord,  for  that  the  service  of  the  Lord  (as  teaching  and 
hearing  of  his  holy  word,  calling  upon  his  holy  name,  giving 
thanks  to  him  for  his  great  and  innumerable  benefits,  and 
due  ministering  of  his  sacraments)  is  there  used.    And  it  is 
likewise  declared^  by  the  scriptures,  how  all  godly  and 
Christian  men  and  women  ought,  at  times  appointed,  with 
diligence  to  resort  unto  the  house  of  the  Lord,  there  to 


>  midst]  middle  A. 
'  among]  amongst  A. 
■*  amongst]  among  A. 
■  to  leave]  and  to  leave  A. 


»  midst]  middle  A. 
p  midst]  middle  A. 
s  declared]  declared  already  A. 


150 


The  Second  Part  of  the  Homily 


serve  him  and  to  glorify  him,  as  he  is  most  worthy,  and  we 
most  bound  :  to  whom  be  all  glory  and  honour,  world  with- 
out end.  Amen. 


The  Second  Part  of  the  Homily  of  the  Right  Use  of 
the  Chiirch\ 

It  was  declared  in  the  first  part  of  this  homily,  by  God's 
word,  that  the  temple,  or  church,  is  the  house  of  the  Lord, 
for  that  the  service  of  the  Lord  (as  teaching  and  hearing  of 
his  holy  word,  calling  upon  his  holy  name,  giving  thanks  to 
him  for  his  great  and  innumerable  benefits,  and  due  minis- 
tering of  the  sacraments^)  is  there  used.  And  it  is  like- 
wise already  declared  by  the  scriptures,  how  all  godly  and 
Christian  men  and  women  ought,  at  times  appointed,  with 
diligence  to  resort  unto  the  house  of  the  Lord,  there  to 
serve  him,  and  to  glorify  him,  as  he  is  most  worthy,  and  we 
most  bounden. 

Now  it  remaineth  in  this  second  part  of  the  homily  con- 
cerning the  right  use  of  .the  temple  of  God,  to  be  hkewise 
declared  by  God's  word,  with  what  quietness,  silence,  and 
reverence,  those  that  resort  to  the  house  of  the  Lord  ought 
there  to  use  and  behave  themselves. 

It  may  teach  us  sufficiently  how  well  it  doth  become  us 
Christian  men  reverently  to  use  the  church  and  holy  house 
of  our  prayers,  by  considering  in  how  great  reverence  and 
veneration  the  Jews  in  the  old  law  had  their  temple,  which 
appeareth  by  sundry  places,  whereof  I  will  note  unto  you 

Maa.  25.  [Gi.]  certain.  In  the  twenty-sixth  of  Matthew  it  is  laid^  to  our 
saviour  Christ's  charge  before  a  temporal  judge,  as  a  matter 
worthy  death,  by  the  two  false  witnesses,  that  he  had  said, 
he  could  destroy  the  temple  of  God,  and  in  three  days  build 
it  again;  not  doubting,  but  if  they  might  make  men  to  be- 
lieve that  he  had  said  any  thing  against  the  honour  and 
majesty  of  the  temple,  he  should  seem  to  all  men  most 

Acta  21.  [27,  worthy  of  death.  And  in  the  tAventy-first  of  the  Acts,  when 
the  Jews  found  Paul  in  the  temple,  they  laid  hands  upon 
him,  crying,  Ye  men  Israelites,  help;  this  is  that  man  who 
teacheth  all  men  every  where  against  the  people  and  the 
laic,  and  against  this  place:  besides  that,  he  hath  brought 
the  Gentiles  into  the  temple,  and  hath  profaned  this  holy 


«■  of  the  church]  of  the  church,  &c.  *  the  sacraments]  his  sacraraentsA. 
A.  '  it  is  laid]  it  was  laid  A. 


of  the  Right  Use  of  the  Church. 


151 


place.  Behold  how  they  took  it  for  a  hke  offence  to  speak 
agamst  the  temple  of  God,  as  to  speak  aganist  the  law  of 
God;  and  how  they  judged  it  convenient,  that  none  but 
godly  persons,  and  the  true  worshippers  of  God,  should 
enter  into  the  temple  of  God.  And  the  same  fault  is  laid 
to  Paul's  charge  by  Tertullus,  an  eloquent  man^  and  by  the 
Jews,  in  the  twenty-fourth  of  the  Acts,  before  a  temporal  Acts  24.  [6.] 
judge,  as  a  matter  worthy  of  death",  that  he  went  about  to 
pollute  the  temple  of  God.  And  in  the  twenty-seventh  of 
Matthew,  when  the  chief  priests  had  received  again  the  Matt.  27.  [6  ] 
pieces  of  silver  at  Judas'  hand,  they  said.  It  is  not  lawful  to 
put  them  into  Corban.  (which  was  the  treasure-house  of  the 
temple.)  because  it  is  the  price  of  blood.  So  that  they  could 
not  abide  that  not  only  any  unclean  person,  but  also  any 
other  dead  thing  that  was  judged  unclean,  should  once  come 
into  the  temple,  or  any  place  thereto  belonging.  And  to 
this  end  is  St.  Paul's  sa^^ing  in  the  second  epistle  to  the  Co- 
rinthians, the  sixth  chapter,  to  be  applied.  What  fellow- icox.&.ha^ 
I  ship  is  there  betwixt  righteousness  and  U7irighteousness?^^  ^ 
I  or  what  comniunion  between  light  and  darkness  ?  or  what 
'  concord  between  Christ  and  Belial?  or  what  part  can  the 
faithful  have  with  the  unfaithful^?-  or  what  agreement  can 
there  be  between  the  temple  of  God  and  images?  Which 
sentence,  although  it  be  chiefly  referred  to  the  temple  of 
the  mind  of  the  godly;  yet  seeing  that  the  similitude  and 
pith  of  the  argument  is  taken  from  the  material  temple,  it 
enforceth  that  no  ungodliness,  specially  of  images  or  idols, 
may  be  suffered  in  the  temple  of  God,  which  is  the  place  of. 
worshipping  God ;  and  therefore  can  no  more  be  suffered 
to  stand  there,  than  light  can  agree  with  darkness,  or  Christ 
with  Belial :  for  that  the  true  worshipping  of  God,  and  the 
worshipping  of  images,  are  most  contrcLr\^  And  the  setting 
of  them  up  in  the  place  of  worshipping  may  give  great  occa- 
sion to  the  worshipping  of  them.  But  to  tumy  to  the  re- 
verence, that  the  Jews  had  to  their  temple :  you  will  say 
that  they  honoiured^  it  superstitiously,  and  a  great  deal  too 
much,  ciying  out,  The  temple  of  the  Lord,  The  temple  of  the  Jer.  7.  [4] 
Lord,  being  notwithstanding  most  wicked  in  life,  and  be 
therefore  most  justly  reproved  of  Jeremy,  the  prophet  of 
the  Lord.  Truth  it  is,  that  they  were  superstitiously  given 
to  the  honouring  of  their  temple.  But  I  would  we  were  not 
as  far  too  short  from  the  due  reverence  of  the  Lord's  house, 

^  worthy  of  death]  worthy  death  A.       r  to  tiim]  to  return  A. 
*  with  the  unfaithful]  with  unfaitli-      ^  that  they  honoured]   they  ho- 
ful  A.  noured  A. 


152 


The  Second  Part  of  the  Homily 


as  they  overshot  themselves  therein.  And  if  the  prophet 
justly  reprehended  them,  hearken  also  what  the  Lord  re- 
quireth  at  our  hands,  that  we  may  know  whether  we  be 
blameworthy  or  no. 
Eccies.  5.  [1,  It  is  written  in  Ecclesiastes,  the  fourth  chapter.  When 
^•3  thou-  dost  enter  into  the  house  of  God,  saith  he,  take  heed  to 

thy  feet;  draw  near  that  lliou  muyest  hear:  for  obedience 
is  much  more  worth  than  the  sacrifice  of  fools,  which  know 
not  what  evil  they  do.  Speak  nothins;  rashly  there,  neither 
let  thine  heart  he  swift  toutter  words  before  God:  for  God 
is  in  heaven,  and  thou  art  upon  the  earth:  therefore  let  thy 
words  be  few.  Note,  well-beloved,  what  quietness  in  ges- 
ture and  behaviour,  what  silence  in  talk  and  words,  is  re- 
quired in  the  house  of  God;  for  so  he  calleth  it.  See  whe- 
ther they  take  heed  to  their  feet,  as  they  be  here  warned, 
which  never  cease  from  uncomely  walking  and  jetting  up 
and  down  and  overthwart  the  church,  shewing  an  evident 
signification  of  notable  contempt,  both  of  God,  and  all  good 
men  there  present :  and  what  heed  they  take  to  their  tongues 
and  speech,  which  do  not  only  speak  words  swiftly  and 
rashly  before  the  Lord,  (which  they  be  here  forbidden,)  but 
also  oftentimes  speak  filthily,  covetously,  and  ungodly,  talk- 
ing of  matters  scarce  honest  or  fit  for  the  alehouse  or  tavern, 
in  the  house  of  the  Lord ;  little  considering  that  they  speak 
before  God,  who  dwelleth  in  heaven,  (as  is  here  declared,) 
when  they  be  but  vermins  here  creeping  upon  the  earth,  in 
comparison  to  his  eternal  majesty,  and  less  regarding  that 
Matt.  12.  [36.]  they  must  give  an  account  at  the  great  day  of  every  idle 
tvord,  ^vheresoever  it  be  spoken,  much  more  of  filthy,  un- 
clean, or  wicked  words  spoken  in  the  Lord's  house,  to  the 
great  dishonour  of  his  majesty,  and  offence  of  all  that  hear 
them.  And  indeed,  concerning  the  people  and  multitude, 
the  temple  is  prepared  for  them  to  be  hearers  rather  than 
speakers,  considering  that  as  well  the  word  of  God  is  there 
read  or  taught,  whereunto  they  are  bound  to  give  diligent 
ear  with  all  reverence  and  silence,  as  also  that  common 
prayer  and  thanksgiving  are  rehearsed  and  said  by  the  public 
minister  in  the  name  of  the  people  and  the  whole  multitude 
present,  whereunto  they,  giving  their  ready  audience,  should 
1  Cor.  14.  [16.]  assent  and  say%  Jlmen,  as  St.  Paul  teacheth  in  the  first  ■ 
[I  Cor.  6. 20.]  epistle  to  the  Corinthians.  And  in  another  place,  glorify- 
ing  God  with  onesjnrit  and  mouth;  which  cannot  be  when 
every  man  and  woman,  in  several^  pretence  of  devotion, 
prayeth  privately;  one  asking,  another  giving  thanks,  an- 


*  and  say]  and  should  say  A. 


several]  severate  A. 


of  the  Right  Use  of  the  Church, 


153 


other  reading  doctrine,  and"  not  regard ing'^  to  hear  the  com-  " 
mon  prayer  of  the  minister.    And  pecuharly,  what  due  re- 
verence is  to  be  used  "in  the  ministering  of  the  sacraments 
in  the  temple,  the  same  St.  Paul  teacheth  to  the  Corin- 
thians^, rebuking  such  as  did  unreverently  use  themselves 
in  that  behalf    Have  ye  not  houses  to  eat  and  drink  in  ?  i  Co..  ii.  [22. j 
saith  he.    Do  ye  despise  the  church  or  congregation  of 
God?  What  shall  I  say  to  you  ?  Shall  1  praise  you  ?  In 
this  I  praise  you.  not.    And  God  requireth  not  only  this 
outward  reverence  of  behaviour  and  silence  in  his  house,  • 
but  all  inward  reverence  in  cleansing  of  the  thoTights  of  our 
'  hearts,  threatening  by  his  prophet  Osee  in  the  ninth  chapter,  osee  9.  [15.] 
that,  yor  the  malice  of  the  inventions  and  devices  of  the 
people.,  he  will  cast  them  out  of  his  house:  whereby  is  also 
signified  the  eternal  casting  of  them  out  of  his  heavenly  ' 
house  and  kingdom,  wliich  is  most  horrible.    And  there- 
fore in  the  nineteenth  of  Leviticus  God  saith.  Fear  you  ivithLexit.  19.  C30.} 
revej^ence  my  sanctuary ,  for  I  am  the  Lord.    And  accord- 
ing to  the  same  the  prophet  David  saith,  /  will  enter , into  Ps.  5.  [7  ] 
thine  house,  1  will  worship  in  thy  holy  temple,  in  thy  fear: 
shewing  what  inward  reverence  of  humbleness  of  mind 
the  godly  man^  ought  to  have  in  the  house  of  the  Lord. 
And  to  allege  somewhat  concerning  this  matter  out  of  the 
New  Testament,  in  what  honour  God  would  have  his  house 
or  temple  kept,  and  that  by  the  example  of  our  saviour 
Christ,  whose  authority  ought  of  good  reason  with  all  true 
Christians  to  be  of  most  weight  and  estimation.  It  is  written 
of  all  the  four  evangelists,  as  a  notable  act,  and  worthy  to  Matt.  21.  [12  ] 
be  testified  by  many  holy  witnesses,  how  that  our  saviom'^^^^^J-^g 
Jesus  Christ,  that  merciful  and  mild  Lord,  compared  for  jo^un  12.  [i4.i 
his  meekness  to  a  sheep  suftering  with  silence  his  fleece  to  ^'^■^ 
be  shorn  from  him,  and  to  a  lamb  led  without  resistance  to  ^^^^ 
the  slaughter,  which  gave  his  body  to  them  that  did  smite 
him,  answered  not  him  that  reviled,  nor  turned  away  his  isa.  50.  [g.j 
face  from  them  that  did  reproach  him  and  spit  upon  him,  ^ 

1  i-^i-  ^  1-  ^       n      .,    '  Matt.  5.  [39- 

ind,  accordmg  to  his  own  example,  gave  precepts  of  mild- 43.] 
tiess  and  sufferance  to  his  disciples :  yet  when  he  seeth  the 
:emple  and  holy  house  of  his  heavenly  father  misordered, 
ooUuted,  and  profaned,  useth  great  severity  and  sharpness, 
jvertiirneth  the  tables  of  the  exchangers,  subverteth  the 
>eats  of  them  that  sold  doves,  maketh  a  whip  of  cords,  and 
icourgeth  out  those  wicked  abusers  and  profaners  of  the 
emple  of  God,  saying.  My  house  shall  he  called  the  house  of\M^\x.  12. 13.] 
waver:  but  ye  have  made  it  a  den  of  thieves.    And  in  the  cisa-^e.z.] 

^  "  [Jerem.  7.  11.] 

not  regarding]  forceth  not  A.         to  the  Corinthians  A. 
^  to  the  Corinthians]  in  his  epistle       "  man]  men  A. 
14 


1 54  The  Second  Part  of  the  Homily 


John  2.  [16.]    second  of  John,  Do  not  ye  make  the  house  of  my  father  the 
house  of  merchandize  ?  For  as  it  is  the  house  of  God,  when 
God's  .service  is  duly  done  in  it ;  so  when  we  wickedly  abuse 
it  with  Avicked  talk  or  covetous  bargaining,  we  make  it  a 
Mark  11.  [16.]  dcu  of  thicves,  or  a  house  of  merchandize.    Yea,  and  such 
reverence  would  Christ  should  be  therein,  that  he  would 
Luke  2.  [46.]  uot  sufFcr  ally  vessel  to  be  carried  through  the  temple.  And 
whereas  our  saviour  Christ  (as  is  before  mentioned  out  of 
St.  Luke)  could  be  found  no  where  (when  he  was  sought) 
but  only  in  the  temple  amongst  the  doctors ;  and  now  again 
he  exerciseth^  his  authority  and  jurisdiction,  not  in  castles 
and  princely  palaces  amongst  soldiers,  but  in  the  temple  :  ye 
may  hereby  understand  in  what  place  his  spiritual  kingdom 
(which  he  denieth  to  be  of  this  world)  is  soonest  to  be  found, 
and  best  to  be  known  of  all  places  in  this  world.    And  ac- 
cording to  this  example  of  our  saviour  Christ  in  the  primitive  • 
church,  which  was  most  holy  and  godly,  and  in  the  which 
due  discipline  with  severity  was  used  against  the  wicked, 
open  offenders  were  not  suffered  once  to  enter  into  the 
house  of  the  Lord,  nor  admitted  to  common  prayer,  and 
the  use  of  the  holy  sacraments,  with  other  true  Christians, 
*  The  people's  uiitil  they  had  done  open  penance  before  the  whole  church, 
^^riev^a^  The  ^^^^ -^^is  was  practised  uot  only  upon  mean  persons,  but 
sentence  exe-^  also  upou  the  rich,  iioblc,  and  mighty  persons,  yea,  upon 
cuted  otherwise  Thcodosius,  that  puissaiit  and  mighty  emperor,  whom,  for 
than  uThouid?  committing*  a  grievous  and  wilful  murder,  St.  Ambrose, 
t  He  was  only  bishop  of  Milan,  reproved  sharply,  andt  did  also  excom- 
Je?e^vfn-^the^  muuicatc  the  said  emperor,  and  brought  him  to  open  pe- 
sacrament, im- nance.    And  they  that  were  so  justly  exempted  and  ban-' 
anc^eVe  iSt  '^^^^^^        werc,  from  the  house  of  the  Lord,  were  taken 
be  better  pre-   (as  they  be  indeed)  for  men  divided  and  separated  from 
pared  g.  c/irys.  Qj^L^ist's  church,  aiid  ill  most  dangerous  estate,  yea,  as  St. 
1  Cor. [.3.]    Paul  saith,  even  given  unto  Satan  the  devil  for  a  time;  and 
their  company  was  shunned  and  avoided  of  all  godly  men 
and  women,  until  such  time  as  they  by  repentance  and 
public  penance  were  reconciled.    Such  was  the  honour  of 
the  Lord's  house  in  men's  hearts,  and  outward  reverence 
also  at  that  time,  and  so  horribJe  a  thing  was  it  to  be  shut 
out  of  the  church  and  house  of  the  Lord  in  those  days, 
.  when  religion  was  most  pure,  and  nothing  so  corrupt  as  it 
hath  been  of  late  days.    And  yet  we  willingly,  either  by  ab- 
senting ourselves  from  the  house  of  the  Lord,  do,  as  it  were, 
excommunicate  ourselves  from  the  church  and  fellowship  of 
the  saints  of  God ;  or  else  coming  thither,  by  uncomely  and 


^he  exerciseth]  exerciseth  A.  s  These  two  notes  omitted  A. 


of  the  Right  Use  of  the  Church. 


155 


imreverent  behaviour  there,  by  hasty,  rash,  yea,  unclean  and  ^ 
cricked  thoughts  and  words  before  the  Lord  our  God,  hor- 
ribly dishonour  his  holy  house,  the  church  of  God,  and  his 
holy  name  and  majesty,  to  the  great  danger  of  our  souls, 
3^ea,  and  certain  damnation  also,  if  we  do  not  speedily  and 
earnestly  repent  us  of  this  wickedness. 

Thus  ye  have  heard,  dearly  beloved,  out  of  God's  word, 
what  rer\^erence  is  due  to  the  holy  house  of  the  Lord,  how 
all  godly  persons  ought  with  diligence  at  times  appointed 
thither  to  repair,  how  they  ought  to  behave  themselves 
there,  with  reverence  and  dread  before  the  Lord,  what 
plagues  and  pmiishments,  as  well  temporal  as  eternal,  the 
Lord  in  his  holy  word  threateneth,  as  well  to  such  as  ne- 
glect to  come  to  his  holy  house,  as  also  to  such  who,  coming 
thither,  do  unreverently  by  gesture  or  talk  there  behave 
themselves.  Wherefore  if  we  desire  to  have  seasonable 
weather,  and  thereby  to  enjoy  the  good  fruits  of  the  earth; 
if  we  will  avoid  drought  and  baiTenness,  thirst  and  hunger, 
which  are  plagues  threatened  unto  such  as  make  haste  to  go 
to  their  own  houses,  to  alehouses  and  taverns'^,  and  leave 
the  house  of  the  Lord  empty  and  desolate  ;  if  we  abhor  to 
be  scourged,  not  with  whips  made  of  cords,  out  of  the  ma- 
terial temple  only,  (as  our  saviour  Christ  served  the  defilers 
of  the  house  of  God  in  Jerusalem,)  but  also  to  be  beaten 
and  driven  out  of  the  eternal  temple  and  house  of  the  Lord 
(which  is  his  heavenly  kingdom)  with  the  iron  rod  of  ever- 
lasting damnation,  and  cast  into  utter^  darkness,  where  is 
weeping  and  gnashing  of  teeth ;  if  we  fear,  dread,  and 
abhor  this,  I  say,  as  we  have  most  just  cause  to  do,  then  let 
us  amend  this  our  negligence  and  contempt  in  coming  to 
the  house  of  the  Lord,  this  our  mireverent  behaviour  in  the 
house  of  the  Lord;  and  resorting  thither  diligently  toge- 
ther, let  us  there  with  reverent  hearing  of  the  Lord's  holy 
word,  calling  on  the  Lord's  holy  name,  giving  of  hearty 
-thanks  unto  the  Lord  for  his  manifold  and  inestimable  be- 
nefits daily  and  hourly  bestowed  upon  us,  celebratmg  also 
reverently  the  Lord's^  holy  sacraments,  serve  the  Lord  in 
his  holy  house,  as  becometh  the  servants  of  the  Lord,  in 
holiness  and  righteousness  before  him  all  the  days  of  our 
life  ;  and  then  we  shall  be  assured  after  this  life  to  rest  in 
his  holy  hill,  and  to  dwell  in  his  tabernacle,  there  to  praise' 
and  magnify  his  holy  name  in  the  congregation  of  his  saints, 
in  the  holy  house  of  his  eternal  kingdom  of  heaven,  which 

^  and  taverns]  and  to  taverns  A.  the  Lord's]  of  the  Lord's  A. 

*  utter]  outward  A. 


156 


Of  the  Right  Use  of  the  Church, 


he  hath  purchased  for  us  by  the  death  and  shedding  of  the 
precious  blood  of  his  Son  our  saviour  Jesus  Christ,  to 
whom,  with  the  Father  and  the  Holy  Ghost,  one  immortal 
God',  be  all  honour,  glory,  praise,  and  thanksgiving,  world 
without  end.  Amen. 

'  immortal  God]  immortal  majesty  of  God  A. 


AX 

H  0  M  I  L  Y 

AGAINST 

Peril  of  Idolatry^  and  superjiuous  Decking  of 
Churches, 


►  THE  FIRST  PART. 

In  what  points  the  true  ornaments  of  the  church  or  temple 
of  God  do  consist  and  stand,  hath  been  declared  in  the  two 
last  homilies,  entreating  of  the  right  use  of  the  temple  or 
house  of  God,  and  of  the  due  reverence  that  all  true  Chris- 
tian people^  are  bound  to  give  unto  the  same.  The  sum 
whereof  is,  that  the  church  or  house  of  God  is  a  place  ap- 
pointed by  the  holy  scriptures,  where  the  lively  word  of 
God  ought  to  be  read,  taught,  and  heard,  the  Lord's  holy 
name  called  upon  by  public  pra^^er,  hearty  thanks  given  to 
his  majesty  for  his  infinite  and  unspeakable  benefits  be- 
stowed upon  us,  his  holy  sacraments  duly  and  reverently 
ministered;  and  that  therefore  all  that  be  godly  indeed 
ought  both  with  diligence,  at  times  appointed^  to  repair 
together  to  the  said  church,  and  there  with  all  reverence  to 
use  and  behave  themselves  before  the  Lord.  And  that  the 
said  church  thus  godly  used  by  the  servants  of  the  Lord, 
in  the  Lord's  true  service,  for  the  effectual^  presence  of 
God's  grace,  wherewith  he  doth  by  his  holy  word  and  pro- 
mises endue  his  people  there  present  and  assembled,  to  the 
attainment,  as  well  of  commodities  worldly,  necessaiy  for 
us,  as  also  of  all  heavenly  gifts,  and  life  everlasting,  is  called 
by  the  word  of  God  (as  it  is  indeed)  the  temple  of  the  Lord, 
and  the  house  of  God,  and  that  therefore  the  due  reverence 
thereof  is  stirred  up  in  the  hearts  of  the  godly,  by  the  con- 
sideration of  these  true  ornaments  of  the  said  house  of  God, 
and  not  by  any  outward  ceremonies  or  costly  and  glorious 


•  all  true  Christian  people]  all  Christian  people  A.  ^  effectual]  effectuous  A. 

14* 


158 


The  First  Part  of  the  Sermon 


decking  of  the  said  house  or  temple  of  the  Lord,  contrary 
to  the  which  most  manifest  doctrine  of  the  scriptures,  and 
contrary  to  the  usage  of  the  primitive  church,  which  was 
most  pure  and  uncorrupt,  and  contrary  to  the  sentences  and 
judgments  of  the  most  ancient,  learned,  and  godly  doctors 
of  the  church,  (as  hereafter  shall  appear,)  the  corruption  of 
these  latter  days  hath  brought  into  the  church  infinite  mul- 
titudes of  images,  and  the  same,  with  other  parts  of  the 
temple  also,  have  decked  with  gold  and  silver,  painted  with 
colours,  set  them  with  stone  and  pearl,  clothed. them  with 
silks  and  precious  vestures,  fancying  untruly  that  to  be  the 
chief  decking  and  adorning  of  the  temple  or  house  of  God, 
and  that  all  people  should  be  the  more  moved  to  the  due 
reverence  of  the  same,  if  all  corners  thereof  were  glorious, 
and  glistering  with  gold  and  precious  stones.  Whereas  in- 
deed they  by  the  said  images,  and  such*^  glorious  decking 
of  the  temple,  have  nothing  at  all  profited  such  as  were  wise 
and  of  understanding;  but  have  thereby  greatly  hurt  the 
simple  and  unwise,  occasioning  them  thereby  to  commit  most 
horrible  idolatry.  And  the  covetous  persons,  by  the  same 
occasion,  seeming  to  worship,  and  peradventure  worship- 
ping indeed,  not  only  the  images,  but  also  the  matter  of  them, 
gold  and  silver,  as  that  vice  is  of  all  others  in  the  scriptures 
Ephes.  5.  [5]  peculiarly  called  idolatry, ox  worshipping  of  images.  Against 
CoiosE.  3.  [5.]  ^YiQ  which  fou]  abuses  and  great  enormities  shall  be  alleged 
unto  you;  first,  the  authority  of  God's  holy  word,  as  well 
out  of  the  Old  Testament,  as  of  the  New.  And  secondly, 
the  testimonies  of  the  holy  and  ancient  learned  fathers  and 
doctors,  out  of  their  own  works  and  ancient  histories  eccle- 
siastical, both  that  you  may  at  once  know  their  judgments, 
and  withal  understand  what  manner  of  ornaments  were  in 
the  temples  in  the  primitive  church,  in  those  times  which 
were  most  pure  and  sincere.  Thirdly,  the  reasons  and  ar- 
guments made  for  the  defence  of  images  or  idols,  and  the 
outrageous  decking  of  temples  and  churches  with  gold, 
silver,  pearl,  and  precious  stones'*,  shall  be  confuted,  and 
so  this  whole  matter  concluded.  But  lest  any  should  take 
occasion  by  the  way,  of  doubting  by  words  or  names,  it  is 
thought  good  here  to  note  first  of  all,  that  although  in  com- 
mon speech  we  use  to  call  the  likeness  or  similitudes  of  men 
or  other  things,  images,  and  not  idols:  yet  the  scriptures 
use  the  said  two  words  (idols  and  images)  indifferently  for 
one  thing  alway.  They  be  words  of  divers  tongues  and 
sounds,  but  one  in  sense  and  signification  in  the  scriptures. 


and  such]  of  such  A. 


stones]  stone  A. 


against  Peril  of  Idolatry. 


159 


The  one  is  taken  of  the  Greek  word  dbt^-kov^,  an  idol,  and  i  John  5  [21.] 
the  other  of  the  Latin  word  imago,  an  image,  and  so  both 
used  as  English  terms  in  the  translating  of  scriptures  in- 
differently, according  as  the  Septuaginta  have  in  their  trans- 
lation in  Greek  si8u>7.a,  and  St.  Hierome  in  his  translation  of 
the  same  places  in  Latin  hath  simulachra,  in  English, 
images.  And  in  the  New  Testament,  that  which  St.  John 
calleth  zlh^-Kov,  St.  Hierome  like  wise  translateth.s2;?ii//(^cAri/772, 
as  in  all  other  like  places  of  scripture  usually  he  doth  so 
translate.  And  TertuUian,  a  most  ancient  doctor,  and  well  Lib-  de  corona 
learned  in  both  the  tongues,  Greek  and  Latin,  interpreting 
this  place  of  St.  John,  Beware  of  idols,  that  is  to  say,  saith 
TertuUian,  of  the  images  themselves;  the  Latin  words, 
which  he  useth,  be  effigies  and  imago,  to  say,  an  image. 
And  therefore  it  skilleth  not^,  whether  in  this  process  we 
use  the  one  term  or  the  other,  or  both  together,  seeing  they 
both  (though  not  in  common  EngUsh  speech,  yet  in  scrip- 
I  ture)  signify  one  thing.  And  though  some,  to  blind  men's 
I  eyes,  have  heretofore  craftily  gone  about  to  make  them  to 
'  be  taken  for  words  of  divers  signification  in  matters  of  re- 
hgion,  and  ?iave  therefore  usually  named  the  likeness  or 
similitude  of  a  thing  set  up  amongst  the  heathen  in  their 
temples,  or  other  places,  to  be  worshipped,  an  idol :  but  the 
like  similitude  with  us,  set  up  in  the  church,  the  place  of 
worshipping,  they  call  an  image,  as  though  these  two  words 
[idol  and  image)  in  scripture,  did  differ  in  propriety  and 
sense,  which  (as  is  aforesaid)  differ  only  in  sound  and  lan- 
guage, and  in  meaning  be  indeed  all  one,  specially  in  the 
scriptures  and  matters  of  religion.  And  our  images  also 
have  been,  and  be,  and,  if  they  be  publicly  suffered  in 
churches  and  temples,  ever  will  be  also  worshipped,  and  so 
idolatry  committed  to  them,  as  in  the  last  part  of  this  homily 
shall  at  large  be  declared  and  proved.  Wherefore  our 
images  in  temples  and  churches  be  indeed  none  other  but 
idols,  as  unto  the  which  idolatry  hath  been,  is,  and  ever 
will  be  committed. 

And  first  of  all,  the  scriptures  of  the  Old  Testament, 
condemning  and  abhorring  as  well  all  idolatry  or  worship- 
pnig  of  rniages,  as  also  the  very  idols  or  images  themselves, 
specially  in  temples,  are  so  many  and  plentiful,  that  it  were 
almost  an  infinite  work,  and  to  be  contained  in  no  small 
volume,  to  record  all  the  places  concerning  the  same.  For 
when  God  had  chosen  to  himself  a  peculiar  and  special 
people  from  amongst  all  other  nations  that  knew  not  God, 


^  skilleth  not]  forceth  not  A. 


160 


The  First  Part  of  the  Sermon 


but  worshipped  idols  and  false  gods,  he  gave  unto  them 
certain  ordinances  and  laws  to  be  kept  and  observed  of  his 
said  people.  But  concerning  none  other  matter  did  he  give 
either  more§^,  or  more  earnest  and  express  laws  to  his  said 
people,  than  those  that  concerned  the  true  worshipping  of 
him,  and  the  avoiding  and  fleeing  of  idols,  and  images,  and 
idolatry  :  for  that''  both  the  said  idolatry  is  most  repugnant 
to  the  right  worshipping  of  him  and  his  true  glory,  above 
all  other  vices,  and  that  he  knew  the  proneness  and  inclina- 
tion of  man's  corrupt  kind  and  nature  to  that  most  odious 
and  abominable  vice.  Of  the  which  ordinances  and  laws 
so  given  by  the  Lord  to  his  people  concerning  that  matter, 
I  will  rehearse  and  allege  some  that  be  most  special  for  this 
purpose,  that  you  by  them  may  judge  of  the  rest. 

In  the  fourth  chapter  of  the  book  named  Deuteronomy, 
is  a  notable  place,  and  most  worthy  with  all  dihgence  to  be 
Deui. 4.  [1,2.]  marked,  which  beginneth  thus:  */ind  noiv,  Israel,  hear  the 
^"ssV^  '"^^  co?72??2a??^/mm/5'  and  judgments  ivhich  1  teach  thee,  saith 
the  Lord,  that  thou  doing  them  may  est  live,  and  enter  and 
possess  the  land  ivhich  the  Lord  God  of  your  fathers  will 
give  you.  Ye  shall  put  nothing  to  the  ivord  which  I  speak 
to  you,  neither  shall  ye  take  any  thing  from  it.  Keep  ye 
the  commandments  of  the  Lord  your  God,  which  Icommand 
you.  And  by  and  by  after  he  repeateth  the  same  sentence 
three  or  four  times,  before  he  come  to  the  matter  that  he 
would  specially  warn  them  of,  as  it  were  for  a  preface,  to 
[Deut.  4. 9.]  make  them  to  take  the  better  heed  unto  it.  Take  heed  to 
thyself  saith  he,  and  to  thy  soul,  with  all  carefulness,  lest 
thou  forget  test  the  things  ivhich  thine  eyes  have  seen,  and 
that  they  go  not  out  of  thine  heart^  all  the  days  of  thy  life; 
thou  shall  teach  them  to  thy  children  and  nephews,  or  pos- 
[Deui.  4.  [12  ]  terity.  And  shortly  after.  The  Lord  spake  unto  you  out  of 
the  middle  of fire;  hut  you  heard^  the  voice  or  sound  of  his 
words,  but  you  did  see  no  form  or  shape  at  all.  And  by 
[Deut.  4. 15-  and  by  folio weth.  Take  heed  therefore  diligently  unto  your 
souls:  you  saw  no  manner  of  image  in  the  day,  in  the  which 
the  Lord  spake  unto  you  in  Horeb,  out  of  the  midst  of  the 
fire,  lest  peradventure  you,  being  deceived,  should  make  to 
yourselves  any  graven  image,  or  like?iess  of  man  or  woman, 
or  the  likeness  of  any  beast  ivhich  is  upon  the  earth,  or  of 
the  birds  that  fly^  under  heaven,  or  of  any  creeping  thing 
that  is  moved  on  the  earthy  or  of  the  fishes  that  do  continue 


19.] 


K  more]  mo  A.B. 

^  fpr  that]  for  that  that  A. 

'  thine  heart]  thy  heart  A. 


^  but  you  heard]  you  heard  A. 
'  fly]  flee  A.B. 


against  Peril  of  Idolatry.  161 


in  the  ivaters :  lest  peradventiire  thoii,  lifting  up  thine 
eyes  to  heaven^  do  see  the  sun  and  the  moon,  and  the  stars 
of  heaven,  and  so  thou,  being  deceived  by  error,  shouldest 
honour  and  ivorship  them,  ichich  the  Lord  thy  God  hath 
created  to  serve  all  nations  that  be  under  heaven.  And 
again,  Beware  that  thou  forget  not  the  covenant  of  the  Lordm^vx  4.  2a- 
thy  God,  xchich  he  made  with  thee,  and  so  make  to  thyself^  ^  . 
any  carved  image,  of  them  which  the  Lord  hath  forbidden 
to  be  made :  for  the  Lord  thy  God  is  a  consuming  f  re,  and 
a  jealous  God.  If  thou  have  children  andnephews,  and  do 
tarry  in  the  land,  and,  being  deceived, do  make  to  yourselves 
any  similitude,  doing  evil  before  the  Lord  your  God,  and 
provoke  him  to  anger  ;  I  do  this  day  call  upon  heaven  and 
earth  to  witness,  that  ye  shall  quickly  perish  out  of  the  land 
which  you  shnll  possess  ;  you  shall  not  dwell  in  it  any  long 
time;  but  the  Lord  will  destroy  you,  and  will  scatter  you 
amongst  all  nations  ;  and  ye  shall  remain  but  a  very  feio 
amongst  the  nations,  whither  the  Lordiuill  lead  you  away; 
and  then  shall  you  serve  gods  which  are  made  with  man's 
hands,  of  wood  and  stone,  which  see  not,  and  hear  not"^, 
neither  eat  nor  smell,  and  so  forth.  This  is  a  notable  chap- 
ter, and  entreateth  almost  altogether  of  this  matter.  But 
because  it  is  too  long  to  write  out  the  whole,  I  have  noted 
you  certain  principal  points  out  of  it.  First,  how  earnestly 
and  oft  he  calleth"  upon  them  to  mark  and  to  take  heed, 
and  that  upon  the  peril  of  their  souls,  to  the  charge  which 
he  giveth  them.  Then  how  he  forbiddeth,  by  a  solemn 
and  long  rehearsal  of-  all  things  in  heaven,  in  earth,  and  in 
the  water,  any  image  or  likeness  of  any  thing  at  all  to  be 
made.  Thirdly,  what  penalty  and  horrible  destruction  he 
solemnly,  with  invocation  of  heaven  and  earth  for  record", 
denounceth  and  threateneth  to  them,  their  children  and  pos- 
terity, if  they,  contrary  to  this  commandment,  do  make  or 
worship  any  images  or  similitude,  which  he  so  straitly  hath 
forbidden.  And  when  they,  this  notwithstanding,  partly 
by  inclination  of  man's  corrupt  nature,  most  prone  to  idol- 
atry, and  partly  occasioned  by  the  Gentiles  and  heathen 
people  dwelling  about  them,  who  were  idolaters,  did  fall  to 
the  making  and  worshipping  of  hnagesP;  God,  according 
to  his  word,  brought  upon  them  all  those  plagues  which  he 
threatened  them  with,  as  appeareth  in  the  books  of  the 
Kings  and  the  Chronicles,  in  sundry  places  at  large.  And 
agreeable  hereunto  are  many  other  notable  places  in  the 

">  and  hear  not]  nor  hear  not  A.         °  for  record]  to  record  A. 
calleth]  called  A.  p  images]  image  A. 


162 


The  First  Fart  of  the  Sermon 


[Ver.  15  ]  Old  Testament,  Deuteronomy  27.  Cursed  be  he  that  maketh 
a  carved  image,  or  a  cast  or  molten  image,  which  is  abo- 
mination before  the  Lord,  the  work  of  the  artificer'' s  hand, 
and  setteth  it  up  in  a  secret  corner ;  and  all  the  people 
shall  say,  J2men. 

Read  the  thirteenth  and  fourteenth*!  chapters  of  the  book 
of  Wisdom  concerning  idols  or  images,  how  they  be  made, 
set  up,  called  upon,  and  offered  -unto,  and  how  he  praiseth 
the  tree  whereof  the  gibbet  is  made,  as  happy  in  comparison 
to  the  tree  that  an  image  or  idol  is  made  of,  even  by  these 
[Wisd.14.7,  very  words;  Happy  is  the  tree  wherethrough  righteous- 
^•J  ness  cometh,  (meaning  the  gibbet,)  but  cursed  is  the  idol 

that  is  made  ivith  hands,  yea,  both  it,  and  he  that  made  it, 
and  so  forth.  And  by  and  by  he  sheweth,  how  that  the 
things  which  were  the  good  creatures  of  God  before,  (as 
trees  or  stones,)  when  they  be  once  altered  and  fashioned 
into  images  to  be  worshipped,  become  abomination,  a  tempt- 
ation unto  the  souls  of  men,  and  a  snare  for  the  feet  of  the 
[Wisd.  14. 12,  unwise.  And  why?  The  seeking  out  of  images  is  the  be- 
13  ]  ginning  of  whoredom,  saith  he  ;  and  the  bringing  up  of 

them  is  the  destruction  of  life :  for  they  were  not  from 
the  beginning,  neither  shall  they  continue  for  ever.  The 
wealthy  idleness  of  men  hath  found  them  out  upon  earth, 
therefore  shall  they  come  shortly  to  an  end :  and  so  forth 
to  the  end  of  the  chapter,  containing  these  points;  how 
idols  or  images  were  first  invented  and  offered  unto,  how  by 
an  ungracious  custom  they  were  established,  how  tyrants 
compel  men  to  worship  them,  hoAV  the  ignorant  and  the 
common  people  are  deceived  by  the  cunning  of  the  work- 
man, and  the  beauty  of  the  image,  to  do  honour  unto  it, 
and  so  to  err  from  the  knowledge  of  God,  and  of  other 
great  and  many  mischiefs  that  come  by  images.  And  for  a 
conclusion  he  saith,  that  the  honouring  of  abominable  images 
is  the  cause,  the  beginning,  and  end  of  all  evil,  and  that  the 
Avorshippers  of  them  be  either  mad  or  most  wicked.  See 
and  view  the  whole  chapter  with  diligence,  for  it  is  worthy 
to  be  well  considered,  specially  that  is  written  of  the  de- 
ceiving of  the  simple  and  unwise  common  people  by  idols 
and  images,  and  repeated  twice  or  thrice,  lest  it  should  be 
forgotten.  And  in  the  chapter  following  be  these  words: 
Wisd.  15.  [4,  The  painting  of  the  picture  and  carved  image  tvith  divers 
^•J  colours  enticeth  the  ignorant,  so  that  he  honoureth  and 

loveth  the  picture  of  a  dead  image  that  hath  no  soul.  Ne- 
vertheless, they  that  love  such  evil  things,  they  that  trust  in 

q  thirteenth  and  fourteenth]  xiii,  and  xiiii.  A.  thirteen  and  fourteen  B. 


against  Peril  of  Idolatry. 


163 


them,  they  that  make  them,  they  that  favom-  them,  and  they 
that  honour  them,  are  all  worthy  of  death,  and  so  forth. 

In  the  book  of  Psalms,  the  prophet  cm'seth  the  image- [Ps.  97. 7. 96. 
honourers'"  in  divers  places.    Confounded  be  all  they  t  hat 
loorship  carved^  images^  and  that  delight  or  glory  in  them. 
Like  he  they  unto  the  images  that  make  them,  and  all  they 
that  put  their  trust  in  them. 

And  in  the  prophet  Esay,  saith  the  Lord:  Even  /  «m  isa.  42.  [s.] 
the  Lord,  and  this  is  my  name,  and  my  glory  ivill  1  give  to 
none  other,  neither  my  honour  to  graven  images.    Ajid  by 
and  by;  Let  them  be  confounded  with  shame  that  trust  mCVer.  ir.] 
idols  or  images,  or  say  to  them.  You  are  our  Gods.  And 
in  the  fortieth  chapter,  after  he  hath  set  forth  the  incom- 
prehensible majesty  of  God,  he  asketh.  To  lohom  then  ivill^^^-^-^^^-^ 
ye  make  God  like      Or  what  similitude  will  ye  set  up 
unto  him  7    Shall  the  carver  make  him  a  carved  image? 
And  shall  the  goldsmith  cover-  him  ivith  gold,  and  cast  him 
into  a  form  of  silver  plates  ?    Jind  for  the  poor  man,  shall 
the  image-maker  frame  an  image  of  timber,  that  he  may 
have  somewhat  to  set  up  also  ?    Ana  after  this  he  crieth  out,  [Ver.  21-2.5.] 
O  wretches,  heard  ye  never  of  this?    Hath  it  not  been 
preached  unto  you  since  the  beginning,  and  so  forth,  how 
by  the  creation  of  the  world,  and  the  greatness  of  the  work, 
they  might  understand  the  majesty  of  God,  the  creator  and 
maker  of  all,  to  be  greater  than  that  it  should  be  expressed, 
or  set  forth  in  any  image  or  bodily  similitude  ?  And  besides 
this  preaching,  even  in  the  law^  of  God,  written  with  his 
.own  finger,  (as  the  scriptiue  speaketh,)  and  that  in  the  firstExod.  31.  [is.] 
table,  and  the  beginning  thereof,  is  this  doctrine  aforesaid  ^^^^ 
against  images,  not  briefly  touched,  but  at  large  set  forth 
and  preached,  and  that  with  denunciation  of  destruction  to 
the  contemners  and  breakers  of  this  law,  and  their  posterity 
after  them.    And,  lest  it  should  yet  not  be  marked,  or  not 
remembered,  the  same  is  written  and  reported  not  in  one, 
but  in  sundry  places  of  the  word  of  God,  that  b}^  oft  read- 
ing and  hearing  of  it,  we  might  once  learn  and  remember  it, 
as  you  also  hear  daily  read  in  the  church;  God  spake  these  Lev.  26.  [13.] 
ivords,  and  said,  I  am  the  Lord  thy  God.    Thou  shall  have^^^^-^^  [6-10.] 
none  other  Gods  but  me.     Thou  shall  not  make  to  thyself^^^^''^^'^^'^''^ 
any  graven  image,  nor  the  likeness  of  any  thing  that  is  in 
heaven  above,  nor  in  the  earth"^  beneath,  nor  in  the  water 
under  the  earth:  thou  shall  not  boiv  down  to  them,  nor  wor- 
ship them:  for  1  the  Lord  thy  God  am  a  jealous  God,  and 


^  image-honourers]  image-honour-  *  even  in  the  law]  even  the  law  A. 
er  A.  u  nor  in  the  earth]  or  in  the  earth 

*  carved]  carven  A.  A. 


164  The  First  Part  of  the  Sermon 

visit  the  sins  of  the  fathers  upon  the  children  ^unto  the  third 
and  fourth  generation  of  them  that  hate  me,  and  shew 
mercy  unto  thousands  in  them  that  love  me,  and  keep  my 
com  mandments.  All  this  notwithstanding,  neither  could  the 
n'otableness  of  the  place,  being  the  very  beginning  of  the 
living^  Lord's  law,  make  us  to  mark  it,  nor  the  plain  decla- 
ration, by  recounting  of  all  kind  of  similitudes,  cause  us  to 
understand  it,  nor '  the  oft  repeating  and  reporting  of  it  in 
divers  and  sundry  places,  the  oft  reading  and  hearing  of  it, 
could  cause  us  to  remember  it,  nor  the  dread  of  the  hor- 
rible penalty  to  ourselves,  our  children^,  and  posterity  after 
us,  fear  us  from  transgressing  of-  it,  nor  the  greatness  of  the 
reward  to  us  and  our  children  after  us,  move  us  any  thing 
to  obedience,  and  the  observing  of  this  the  Lord's  great 
law  :  but  as  though  it  had  been  written  in  some  corner,  and 
not  at  large  expressed,  but  briefly  and  obscurely  touched : 
as  though  no  penalty  to  the  transgressors,  nor  reward  to 
the  obedient,  had  been  adjoined  unto  it,  like  blind  men 
without  all  knowledge  and  understanding,  like  unreasonable 
beasts,  without  dread  of  punishment  or  respect  of  reward, 
have  diminished  and  dishonoured  the  high  majesty  of  the 
living  God,  by  the  baseness  and  vileness  of  sundry  and 
divers  images  of  dead  stocks,  stones,  and  metals.  And  as 
the  majesty  of  God,  whom  we  have  left,  forsaken,  and  dis- 
honoured, and  therefore  the  greatness  of  our  sin  and  offence 
against  his  majesty,  cannot  be  expressed ;  so  is  the  weak- 
ness, vileness,  and  foolishness,  in  device  of  the  images 
Places  of  the  (whcreby  we  have  dishonoured  him)  expressed  at  large  in 
scripture  thc-  scrlpturcs,  namely  the  Psalms,  the  book  of  Wisdom, 
f^^^eg/*^^^^  the  prophet  Esaias%  Ezechiel,  and  Baruch,  specially  in 
LPs.  115  8.  these  places  and  chapters  of  them:  Psalm  115.  and  135. 
4ai8'4r9.  Esai.v  40.  and  44.  Ezechiel  6.^  Wisdom  13.  14.  15. 
Ezek.  6. 13.  Baruch  6.  The  which  places,  as  I  exhort  you  often  and  di- 
^'Sirlfcb^c  ]  ^ig^ntly  to  read,  so  are  they  too  long  at  this  present  to  be 
rehearsed  in  an  homily.  Notwithstanding,  I  will  make  you 
.  certain  brief  or  short  notes  out  of  them,  what  they  say  of 
these  idols  or  images.  First,  that  they  be  made  but  of  small 
pieces  of  wood,  stone,  or  metal,  and  therefore  they  cannot 
be  any  similitudes  of  the  great  majesty  of  God,  whose  seat 
is  heaven,  and  the  earth  his  footstool.  Secondarily,  that 
they  be  dead,  have  eyes,  and  see  not,  hands,  and  feel  not, 
feet,  and  cannot  go,  &c.  and  therefore  they  cannot  be  fit 
similitudes  of  the  living  God.    Thirdly,  that  they  have  no 


*  the  living]  the  very  loving  B.  •  Esai.]  Esay  A. 

7  our  children]  and  our  children  A.        Ezechiel  6.]  Ezekiel  the  vi.  B. 

*  Esaiasj  Esay  A. 


agaiiist  Peril  of  Idolatry. 


165 


power  to  do  good  nor  harm  to  others,  though  some  of  them 
have  an  axe,  some  a  sword,  some  a  spear  m  theh  hands,  yet 
do  thieves  come  mto  theh  temples  and  rob  them,  and  they 
cannot  once  stir  to  defend  themselves  from  the  thieves  :  nay, 
if  the  temple  or  church  be  set  afire,  that  their  priests  can 
run  away  and  save  themselves,  but  they  cannot  once  move, 
but  tarry  still  like  blocks  as  they  are,  and  be  burned,  and 
therefore  they  can  be  no  meet  figures  of  the  puissant  and 
mighty  God,  who  alone  is  able  both  to  save  his  servants,  and 
to  destroy  his  enemies  everlastingly.  They  be  trimly  decked 
in  gold,  silver,  and  stone,  as  well  the  images  of  men  as  of 
women,  like  wanton  wenches,  (saith  the  prophet  Baruch,)  Bamch  6.  [ii.] 
that  love  paramours,  and  therefore  can  they  not  teach  us, 
nor  our  wives  and  daughters,  any  soberness,  modesty,  and 
chastity.  And  therefore  although  it  is  now  commonly  said, 
that  they  be  the  laymen's  books,  yet  we  see  they  teach  no 
good  lesson,  neither  of  God,  nor  godliness,  but  all  error  and 
wickedness.  Therefore  God  by  his  word,  as  he  forbiddeth 
any  idols  or  images  to  be  made  or  set  up,  so  doth  he  com- 
mand such  as  we  find  made  and  set  up  to  be  pulled  down, 
broken,  and  destroyed. 

And  it  is  written  in  the  book  of  Numbers,  the  23d  chap- Numb. 23. [2i.] 
ter,  that  there  was  no  idol  in  Jacob,  nor  there  was  no  image 
seen  in  Israel,  and  that  the  Lord  God  was  with  the  peopled 
Where  note,  that  the  true  Israelites,  that  is,  the  people  of 
God,  have  no  images  among  them,  but  that  God  was  with 
them,  and  that  therefore  their  enemies  cannot  hurt  them,  as 
appeareth  in  the  process  of  that  chapter.    And  as  concern- 
ing images  already  set  up,  thus  saith  the  Lord  in  Deutero- 
nomy:    Overturn  their  altars,  and  break  them  to  pieces^,  1^1 
cut  down  their  gi^oves,  burn  their  images;  for  thou  art  an 
holy  people  unto  the  Lord.   And  the  same  is  repeated  more 
vehemently  again  in  the  twelfth  chapter  of  the  same  book. 
Here  note%  what  the  people  of  God  ought  to  do  to  images, 
where  they  fijid  them.    But  lest  any  private  persons,  upon  Deut.  12.  [2,3  ] 
colour  of  destrovino:  imas-es^,  should  make  any  stir  or  dis- i i"^' 

.  '      °  "     /      .  2  Lhron.  14.  3. 

turbance  m  the  commonwealth,  it  must  always  be  remem-15. 8,  le.  29. 
bered,  that  the  redress  of  such  public  enormities  pertaineth?    f '34  ^'4 
to  the  magistrates,  and  such  as  be  in  authority  only,  and    ^'  ^'  ^'  ^'^ 
not  to  private  persons,  and  therefore  the  good  kings  of  Juda, 
Asa,  Ezechias,  Josaphat,  and  Josias,  are  highly  commended 
for  the  breaking  down  and  destroying  of  the  altars,  idols, 
and  images.    And  the  scriptures  declare,  that  they  specially 


^  the  people]  that  people  A.  ^  destroying  images]  destroying  of 

^  to  pieces]  in  pieces  A.  images  A. 
'  Here  note]  here  not  B.  s  pertaineth]  appertaineth  A. 

15 


166  The  First  Part  of  the  Sermon 

in  that  point  did  that  which  was  right  before  the  Lord. 
[2  chron.  13. 8.  And  coiitrariwise,  Hieroboam,  Achab,  Joas,  and  other 
16^3?]  ^  princes,  which  either  set  up,  or  suffered  such  altars  or  images 
[2  Kinga  13.  undcstroycd,  are  by  the  word  of  God  reported  to  have  done 
evil  before  the  Lord.  And  if  any,  contrary  to  the  com- 
mandment of  the  Lord,  will  needs  set  up  such  altars  or 
images,  or  suffer  them  undestroyed  amongst  them,  the  Lord 
himself  threateneth  in  the  first  chapter  of  the  book  of  Num- 
Micah  1.  [3.]  bers,  and  by  his  holy  prophets  Ezechiel,  Micheas,  and  Aba- 
Hab.2.  [i8,i9.]  cuc,  that  he  will  come  himself  and  pull  them  down.  And 
how  he  will  handle,  punish,  and  destroy  the  people  that  so 
set  up  or  suffer  such  altars,  images,  or  idols  undestroyed, 
Ezek.  6.  [3-7.]  he  deiiouiiceth  by  his  prophet  Ezekiel  on  this  manner :  / 
myself,  saith  the  Lord,  ivill  bring  a  sword  over  you,  to  de- 
stroy your  high  places  ;  1  will  cast  down  your  altars,  and 
break  down  your  images;  your  slain  men  ivill  Hay  before 
your  gods,  and  the  dead  carcases  of  the  children  of  Israel 
will  I  cast  before  their  idols;  your  bones  ivill  Istrow  round 
about  your  altars  and  dwelling-places, your  cities  shall  be 
desolate,  the  hill  chapels  laid  waste,  your  altars  destroyed 
and  broken,  your  gods  cast  down  and  taken  away,  your 
temples  laid  even  with  the  ground,  your  own  works  clean 
rooted  out,  your  slain  men  shall  lie  amongst  you,  that  ye 
may  learn  to  know  how  that  I  am  the  Lord,  and  so  forth 
to  the  chapter's  end,  worthy  with  diligence  to  t)e  read:  that 
they  that  be  near  shall  perish  with  the  sword ;  they  that  be 
far  off,  with  the  pestilence  ;  they  that  fiee  into  holds  or  wil- 
derness, with  hunger ;  and  if  any  be  yet  left,  that  they  shall 
be  carried  away  prisoners  to  servitude  and  bondage.  So 
that  if  either  the  multitude  or  plainness  of  the  places  might 
make  us  to  miderstand,  or  the  earnest  charge  that  God  giveth 
in  the  said  places  move  us  to  regard,  or  the  horrible  plagues, 
punishments^,  and  dreadful  destruction,  threatened  to  such 
worshippers  of  images  or  idols,  setters  up,  or  maintainers  of 
them,  might  engender  any  fear  in  our  hearts,  we  would  once 
leave  and  forsake  this  wickedness,  being  in  the  Lord's  sight 
so  great  an  offence  and  abomination.  Infinite  places  almost 
might  be  brought  out  of  the  scriptures  of  the  Old  Testa- 
ment concerning  this  matter :  but  these  few  at  this  time  shall 
serve  for  all. 

You  will  say,  peradventure,  these  things  pertain  to  the 
Jews ;  what  have  we  to  do  with  them  ?  Indeed  they  per- 
tain no  less  to  us  Christians,  than  to  them.  For  if  we  be 
the  people  of  God,  how  can  the  word  and  law  of  God  not 


h  punishments]  punishment  A. 


against  Peril  of  Idolatry,  167 


appertain  to  us?  St.  Paul,  alleging  one  text  out  of  the  Old  Tes- 
tament, concludeth  generally  for  other  scriptures  of  the  Old 
Testament  as  well  as  that,  saying,  Whatsoever  is  written  he-  Rom.  is,  [4.] 
fore  (meaning  in  the  Old  Testament)  is  written  for  our  in- 
struction :  which  sentence  is  most  specially  true  of  such 
writings  of  the  Old  Testament,  as  contain  the  immutable 
law  and  ordinances  of  God,  in  no  age  or  time  to  be  altered, 
nor  of  any  persons  of  any  nations  or  age  to  be  disobeyed, 
such  as  the  above-rehearsed  places  be.  Notwithstanding, 
for  your  further  satisfying  herein,  according  to  my  promise, 
I  will,  out  of  the  scriptures  of  the  New  Testament  or  gospel 
of  our  saviour  Christ,  likewise  make  a  confirmation  of  the 
said  doctrine  against  idols  or  images,  and  of  our  duty  con- 
cerning the  same.  First,  the  scriptures  of  the  New  Testa- 
ment do  in  sundry  places  make  mention  with  rejoicing,  as 
for  a  most  excellent  benefit  and  gift  of  God,  that  they  which 
received  the  faith  of  Christ  were  turned  from  their  dumb 
and  dead  images,  unto  the  true  and  living  God,  who  is  to  be 
blessed  for  ever:  namely,  in  these  places;  the  fourteenth  [Acts  14.  ii. 
and  seventeenth  of  the  Acts  of  the  Apostles,  the  eleventh  to  J^^^^^'j 3^ 
the  Romans  ;  the  first  epistle  to  the  Corinthians,  the  twelfth  1  cor.  12. 2, 3. 
chapter ;  to  the  Galatians,  the  fourth ;  and  the  first  to  the  g  -, 

Thessalonians,  the  first  chapter. 

And  likewise^  the  said  idols  or  images^,  and  worshipping 
of  them,  are  in  the  scriptures  of  the  New  Testament  by  the 
spirit  of  God  much  abhorred  and  detested,  and  earnesily 
forbidden,  as  appeareth  both  in  the  forenamed'  places,  and 
also  many  other'"  besides,  as  in  the  seventh"  and  fifteenth  [Acts  7.  42. 
of  the  Acts  of  the  Apostles,  the  first  to  the  Romans,  where 
is  set  forth  the  horrible  plague  of  idolators,  given  over  by 
God  into  a  reprobate  sense,  to  work  all  wickedness  and  abo- 
minations not  to  be  spoken,  as  usually  spiritual  and  carnal 
fornication  go  together. 

In  the  first  epistle  to  the  Corinthians,  the  fifth  chapter,  [i  cor.  5. 11.] 
we  are  forbidden  once  to  keep  company,  or  to  eat  and  drink 
with  such  as  be  called  brethren  or  Christians,  that  do  wor- 
ship images.    In  the  fifth  to  the  Galatians,  the  worshipping  [Gai.  5. 20.] 
of  images  is  numbered  amongst  the  works  of  the  flesh:  and 
in  the  first"  to  the  Corinthians,  the  tenth,  it  is  called  the  [i  Cor.  10. 19, 
service  of  devils,  and  that  such  as  use  it  shall  be  destroyed. 
And  in  the  sixth  chapter  of  the  said  epistle,  and  the  fifth  to  [i  Cor.  6.9  j 
the  Galatians,  is  denounced,  that  such  image-tvorshippers  ig&\.  5. 20,21 2 
shall  never  come  into  the  inheritance  of  the  kingdom  of 


And  likewise]  And  in  likewise  A. 
idols  or  images]  or  idols  images  B. 
forenamed]  aforenamed  A. 


m  other]  others  A. 

n  seventh]  vii.  A.  seven  B. 

°  and  in  the  first]  and  the  first  A. 


16S 


The  First  Part  of  the  Sermon 


[Eph.  5. 5,  G.    heaven.    And  in  sundry  other  places  is  threatened,  that  the 
Col.  3.  D,  6.]    xurath  of  God  shall  come  upon  all  such.    And  therefore  St. 
1  Johns.  [21.]  John  in  his  epistle  exhorteth  us,  as  his  dear  children,  to  be- 
1  Cor.  10.  [14.]  ivare  of  images.    And  St.  Paul  warneth  us  to  flee  from  the 
worshipping  of  them,  if  we  be  wise,  that  is  to  say,  if  we  care 
for  health,  and  fear  destruction,  if  we  regard  the  kingdom 
of  God  and  life  everlasting,  and  dread  the  wrath  of  God 
and  everlasting  damnation.    For  it  is  not  possible  that  we 
should  be  worshippers  of  images  and  the  true  servants  of 
God  also,  as  St.  Paul  teacheth,  in  the  second?  to  the  Corinth- 
[2Cor.  6. 16.]  ians,  the  sixth  chapter,  affirming  expressly  that  there  can 
be  no  more  consent  or  agreement  between  the  temple  of  God 
(which  all  true  Christians  be)  and  images,  than  between 
righteousness  and  unrighteousness,  between  light  anddark- 
ness,  between  the  faithful  and  the  unfaithful,  or  beiiveen 
Christ  and  the  devil.    Which  place  enforceth  both  that  we 
should  not  worship  images,  and  that  we  should  not  have 
images  in  the  temple,  for  fear  and  occasion  of  worshipping 
them,  though  they  be  of  themselves  things  indifferent :  for 
the  Christian  is  his  holy  temple  and  lively  image  of  God,  as 
the  place  well  declareth,  to  such  as  will  read  and  weigh  it. 
And  whereas  all  godly  men  did  ever  abhor  that  any  kneel- 
ing and  worshipping  or  offering  should  be  used  to  them- 
selves when  they  were  alive,  (for  that  it  was  the  honour  due 
to  God  only,)  as  appeareth  in  the  Acts  of  the  Apostles,  by 
Acts  10.  [25,    St.  Peter  forbidding  it  to  Cornelius,  and  by  St.  Paul  and 
Acts  14  ri4     Barnabas  forbidding  the  same  to  the  citizens  in  Lystra  : 
i5j^       '    y^t  we  like  mad  men  fall  down  before  the  dead  idols  or 
images  of  Peter  and  Paul,  and  give  that  honour  to  stocks 
and  stones,  which  they  thought  abominable  to  be  given  to 
themselves  being  alive.    And  the  good  angel  of  God,  as  ap- 
peareth in  the  book  of  St.  John's  revelation,  refused  to  be 
kneeled  unto,  when  that  honour  was  offered  him  of  John : 
[Revel.  19. 10.  Bewcire,  saith  the  angel,  that  thou  do  it  not,  for  I  am  thy 
22.8,9.]       fellow-servant.    But  the  evil  angel,  Satan,  desireth  nothing 
so  much  as  to  be  kneeled  unto,  and  thereby  at  once  both  to 
rob  God  of  his  due  honour,  and  to  work^  the  damnation  of 
such  as  make  him  so  low  courtesy,  as  in  the  story  of  the 
Malt.  4.  [9.]    gospel  appeareth  in  sundry  places.    Yea,  and  he  offered 
Luke  4.  [7.]    our  saviour  Christ  all  earthly  goods,  on  the  condition  that 
he  would  kneel  down  and  worship  him.    But  our  Saviour 
[Luke  4. 8.]    repcUeth  Satan  by  the  scriptures,  saying.  It  is  written,  Thou 
shall  worship  thy  Lord  God,  and  him  alone  shall  thou  serve. 
But  we,  by  not  worshipping  and  serving  God  alone,  (as  the 


p  in  the  second]  the  second  A. 


<i  and  to  work]  and  work  A. 


against  Peril  of  Idolatry, 


169 


scriptures  teach^  us,)  and  by  worshipping  of  images,  con- 
trary to  the  scriptures,  pluck  Satan  to  us,  and  are  ready 
without  reward  to  follow  his  desire  :  yea,  rather  than  fail, 
we  will  offer  him  gifts  and  oblations  to  receive  our  service. 
But  let  us,  brethren,  rather  follow  the  counsel  of  the  good 
angel  of  God,  than  the  suggestion  of  subtle  Satan,  that 
wicked  angel  and  old  serpent ;  who,  according  to  the  pride 
whereby  he  first  fell,  attempteth  alway  such  sacrilege  to 
deprive  God  (whom  he  envieth)  of  his  due  honom';  and 
(because  his  own  face  is  homble  and  ugly)  to  convey  it  to 
himself  by  the  mediation  of  gilt  stocks  and  stones,  and 
withal  to  make  us  the  enemies  of  God,  and  his  own  suppli- 
ants and  slaves,  and,  in  the  end,  to  procure  us  for  a  reward, 
everlasting  destruction  and  damnation.  Therefore  above 
all  things,  if  we  take  ourselves  to  be  Christians  indeed,  (as 
we  be  named,)  let  us  credit  the  word,  obey  the  law,  and 
follow  the  doctrine  and  example  of  our  saviour  and  master 
Christ,  repelling  Satan's  suggestion  to  idolatry  and  wor- 
shipping of  images,  according  to  the  truth  alleged  and  taught 
out  of  the  testament  and  gospel  of  our  said  heavenly  doctor 
and  schoolmaster  Jesus  Christ,  who  is  God  to  be  blessed  for 
ever.  Amen. 


The  Second  Part  of  the  Homily  against  Peril  of 

Idolatry, 

You  have  heard,  well-beloved,  in  the  first  part  of  this 
homily,  the  doctrine  of  the  word  of  God  against  idols  and 
images,  against  idolatry  and  worshipping  of  images,  taken 
out  of  the  scriptures  of  the  Old  Testament  and  the  New, 
and  confirmed  by  the  examples  as  well  of  the  apostles  as  of 
our  saviour  Christ  himself.  Now  although  our  saviour 
Christ  taketh  not  or  needeth  not  any  testimony  of  men,  and 
that  which  is  once  confirmed  by  the  certainty  of  his  eternal 
truth  hath  no  more  need  of  the  confirmation  of  man's  doc- 
trine and  writings,  than  the  bright  sun  at  noontide  hath 
need  of  the  light  of  a  little  candle,  to  put  away  darkness, 
and  to  increase  his  light :  yet,  for  your  further  contentation, 
it  shall  in  this  second  part  be  declared  (as  in  the  beginning 
of  the  first  part  was  promised)  that  this  truth  and  doctrine 
concerning  the  forbidding  of  images,  and  worshipping  of 
them,  taken  out  of  the  holy  scriptures,  as  well  of  the  Old 


'  teach]  teacheth  A. 
15* 


170 


The  Second  Part  of  the  Sermon 


Testament  as  the  New,  was  believed  and  taught  of  the  old 
holy  fathers,  and  most  ancient  learned  doctors,  and  received 
in  the  old  primitive  church,  which  was  most  uncorrupt  and 
pure.  And  this  declaration  shall  be  made  out  of  the  said 
holy  doctors'  own  writings,  and  out  of  the  ancient  histories 
ecclesiastical  to  the  same  belonging. 

TertuUian,  a  most  ancient  writer  and  doctor  of  the 
church,  who  lived  about  one  hundred  and  threescore  years 
after  the  death  of  our  saviour  Christ,  both  in  sundry  other 
places  of  his  works,  and  specially  in  his  book  written  against 
Lib.  contra  the  Manner  of  Crowning,  and  in  another  little  treatise,  en- 
moreT*^'  titulcd.  Of  the  Soldier's  Crown  or  Garland,  doth  most 
sharply  and  vehemently  write  and  inveigh  against  images 
or  idols :  and  upon  St.  John's  words,  the  first  epistle  and 
fifth  chapter,  saith  thus ;  St.  John,  (saith  he,)  deeply  con- 
1  John  5.  [21.]  sidering  the  matter,  saith.  My  little  children,  keep  your- 
[1  Cor.  10. 7.]  selves  from  images  or  idols.  He  saith  not  now,  keep  your- 
selves from  idolatry,  as  it  were  from  the  service  and  wor- 
shipping of  them ;  but  from  the  images  or  idols  themselves,, 
that  is,  from  the  very  shape  and  likeness  of  them :  for  it--' 
were  an  unworthy  thing,  that  the  image  of  the  living  God 
should  become  the  image  of  a  dead  idol.  Do  you  not  think* 
those  persons  which  place  images  and  idols*  in  churches 
and  temples,  yea,  shrine  them  even  over  the  Lord's  table, 
even  as  it  were  of  purpose  to  the  worshipping  and  honour- 
ing of  them,  take  good  heed  to  either"  St.  John's  counsel, 
or  TertuUian's  ?  For  so  to  place  images  and  idols,  is  it  to 
keep  themselves  from  them,  or  else  to  receive  and  embrace 
them^  ? 

Origenes,  in  his  book  against  Celsus,  saith  thus  :  "  Chris- 
tian men  and  Jews,  when  they  hear  these  words  of  the  law, 
[Josh.  24. 14.]  Thou  shall  fear  the  Lord  thy  God,  and  shall  not  make  any 
image,  do  not  only  abhor  the  temples,  altars,  and  images 
of  the  gods,  but,  if  need  be,  will  rather  die  than  they  should 
defile  themselves  with  any  impiety."  And  shortly  after  he 
saith,  "In  the  commonwealth  of  the  Jews,  the  carver  of 
idols  and  image-maker  was  cast  far  off  and  forbidden,  lest 
they  should  have  any  occasion  to  make  images,  which  might 


»  Do  you  not  think]  Do  not,  think 
you  A. 

t  and  idols]  or  idols  A. 

»  to  either]  to  either  of  B. 

*  The  following  paragraph  is  added 
in  A.  Clemens,  in  his  book  to  James 
brother  of  the  Lord,  saith,  What  can 
be  so  wicked,  or  so  unthankful,  as  to 
receive  a  benefit  of  God,  and  to  give 


thanks  therefore  unto  stocks  and 
stones'?  Wherefore  awake  ye,  and 
understand  your  health;  for  God  hath 
need  of  no  man,  nor  requireth  any 
thing,  nor  can  be  hurt  in  any  thing. 
But  we  be  they  which  are  either 
holpen  or  hurt,  in  that  we  be  thank- 
ful to  God,  or  unthankful.  The  mar- 
gin refers  to  lib.  v.  ad  Jacob.  Domini. 


against  Peril  of  Idolatry. 


171 


pluck  certain  foolish  persons  from  God,  and  turn  the  eyes 
of  their  souls  to  the  contemplation  of  earthly  things."  And 
in  another  place  of  the  same  book,  "  It  is  not  only  (saith 
he)  a  mad  and  frantic  part  to  worship  images,  but  also  once 
to  dissemble  or  wink  at  it.  And  a  man  may  know  God  and 
his  only  son,  and  those  which  have  had  such  honour  given 
them  by  God,  that  they  be  called  gods :  but  it  is  not  pos- 
sible that  any  should  by  worshipping  of  images  get  any 
knowledge  of  God." 

Anthanasius,  in  his  book  against  the  Gentiles,  hath  these 
words :  "  Let  them  tell,  I  pray  you,  how  God  may  be 
known  by  an  image.  If  it  be  by  the  matter  of  an  imaged, 
then  there  needeth  no  shape  or  form,  seeing  that  God  hath 
appeared  in  all  material  creatures,  which  do  testify  his  glory. 
Now  if  they  say  he  is  known  by  the  form  or  fashion,  is  he 
not  better  to  be  known  by  the  living  things  themselves, 
whose  fashions  the  images  express  ?  For  of  surety,  the 
glory  of  God  should  be  more  evidently  known,  if  it  were 
declared  by  reasonable  and  living  creatures,  rather  than 
by  dead  and  unmoveable  images.  Therefore,  when  ye  do 
grave^  or  paint  images,  to  the  end  to  know  God  thereby, 
surely  ye  do  an  unworthy  and  unfit  thing."  And  in  an- 
other place  of  the  same  book  he  saith,  "The  invention  of 
images  came  of  no  good,  but  of  evil ;  and  whatsoever  hath 
an  evil  beginning  can  never  in  any  thing  be  judged  good, 
seeing  it  is  altogether  naught."  Thus  far  Athanasius,  a 
very  ancient,  holy,  and  learned  bishop  and  doctor,  who 
judgeth  both  the  first  beginning  and  the  end,  and  altogether 
of  images  or  idols  to  be  naught. 

Lactantius  likewise,  an  old  and  learned  writer,  in  his 
book  of  the  Origin  of  Error,  hath  these  words  :  "God  is 
above  man,  and  is  not  placed  beneath,  but  is  to  be  sought 
in  the  highest  region.  Wherefore  there  is  no  doubt,  but 
that  no  religion  is  in  that  place  wheresoever  any  image  is  : 
for  if  religion  stand  in  godly  things,  (and  there  is  no  godli- 
ness but  in  heavenly  things,)  then  be  images  without  reli- 
gion." These  be  Lactantius'  words,  who  was  above  thirteen  Lib.  2.  c.  15. 
hundred  years  ago,  and  within  three  hundred  years  after  our 
saviour  Christ. 

Cyrillus,  an  old  and  holy*  doctor,  upon  the  gospel  of 
St.  John  hath  these  words :  "  Many  have  left  the  Creator, 
and  have  worshipped  the  creature  ;  neither  have  they  been 
abashed  to  say  unto  a  stock.  Thou  art  my  father ;  and  to 
a  stone,  Thou  begottest  me.    For  many,  yea,  almost  all 


y  an  image]  the  image  A. 


2  grave]  carve  A. 


>  and  holy]  an  holy  A. 


172 


The  Second  Part  of  the  Sermon 


(alas  for  sorrow)  are  fallen  unto  such  folly,  that  they  have 
given  the  glory  of  deity,  or  godhead,  to  things  without  sense 
or  feeling." 

Epiphanius,  bishop  of  Salamine  in  Cyprus^,  a  very  holy 
and  learned  man,  who  lived  in  Theodosius  the  emperor's 
time,  about  three  hundred  and  ninety  years  after  our  sa- 
viour Christ's  ascension,  writeth  thus  to  John  patriarch  of 
Jerusalem :  "  I  entered  (saith  Epiphanius)  into  a  certain 
church  to  pray :  I  found  there  a  linen  cloth  hanging  in  the 
church  door,  painted,  and  having  in  it  the  image  of  Christ, 
as  it  were,  or  of  some  other  saint ;  (for  I  remember  not 
well  whose  image  it  was :  therefore  when  I  did  see  the 
image  of  a  man  hanging  in  the  church  of  Christ,  contrary 
to  the  authority  of  the  scriptures,  I  did  tear  it,  and  gave 
counsel  to  the  keepers  of  the  church*^,  that  they  should 
wind  a  poor  man  that  was  dead  in  the  said  cloth,  and  so 
bury  him. 

And  afterwards  the  same  Epiphanius,  sending  another 
unpainted  cloth,  for  that  painted  one  which  he  had  torn,  to 
the  said  patriarch,  writeth  thus :  "  I  pray  you,  will  the  elders 
of  that  place  to  receive  this  cloth,  which  I  have  sent  by  this 
bearer,  and  command  them  that  from  henceforth  no  such 
painted  cloths,  contrary  to  our  religion,  be  hanged  in  the 
church  of  Christ.  For  it  becometh  your  goodness  rather  to 
have  this  care,  that  you  take  away  such  scrupulosity,  which  is 
imfitting  for  the  church  of  Christ,  and  offensive  to  the  people 
committed  to  your  charge.  And  this  epistle,  as  worthy  to 
be  read  of  many,  did  St.  Jerome  himself  translate  into  the 
Latin  tongue.  And  that  ye  may  know  that  St.  Jerome  had 
this  holy  and  learned  bishop  Epiphanius  in  most  high  esti- 
mation, and  therefore  did  translate  this  epistle  as  a  writing 
of  authorit}^,  hear  what  a  testimony  the  said  St.  Jerome 
giveth  him  in  another  place,  in  his  treaty  against  the  Er- 
rors of  Jolin  Bishop  of  Jerusalem,  where  he  hath  these 
All  notable  words :  "  Thou  hast  (saith  St.  Jerome)  pope  Epiphanius, 
fhen''cai7er  wMch  doth  opculy  in  his  letters  call  thee  an  heretic.  Surely 
popes.  thou  art  not  to  be  preferred  before  him,  neither  for  age, 
nor  learning,  nor  godliness  of  life,  nor  by  the  testimony  of 
the  whole  world."  And  shortly  after  in  the  same  Treaty, 
saith  St.  Jerome,  bishop  Epiphanius  was  ever  of  so  great 
veneration  and  estimation,  that  Valens  the  emperor,  who 
was  a  great  persecutor,  did  not  once  touch  him.  For  here- 
tics, being  princes,  thought  it  their  shame,  if  they  should 
persecute  such  a  notable  man.    And  in  the  Tripartite  Ec- 


*  Cyprus]  C3rpres  A. 


« the  church]  that  church  A. 


against  Peril  of  Idolatry/. 


173 


clesiastical  History,  the  ninth  book,  and  forty-eighth  chap- 
ter, is  testified,  that  "  Epiphanius,  being  yet  ahve,  did  work  Li^-  9.  c.  4S. 
miracles,  and  that  after  his  death  devils,  being  expelled  at 
his  grave  or  tomb,  did  roar.'^  Thus  you  see  what  authority 
St.  Jerome,  and  that  most  ancient  history,  give  unto  the 
holy  and  learned  bishop  Epiphanius,  whose  judgment  of 
images  in  churches  and  temples,  then  beginning  by  stealth 
to  creep  in,  is  worthy  to  be  noted. 

First,  he  judged  it  contrary  to  Christian  religion,  and 
the  authority  of  the  scriptures,  to  have  any  images  in 
Christ's  church.  Secondly,  he  rejected  not  only  carved, 
graven,  and  molten  images,  but  also  painted  images  out  of 
Christ's  church.  Thirdly,  that  he  regarded  not  whether  it 
were  the  image  of  Christ,  or  of  any  other  saint ;  but  being 
an  image*^,  would  not  suffer  it  in  the  church.  Fourthly, 
that  he  did  not  only  remove  it  out  of  the  church,  but  with 
a  vehement  zeal  tare  it  in  sunder^,  and  exhorted  that  a 
corse  should  be  wrapped  and  buried  in  it,  judging  it  meet 
for  nothing  but  to  rot  in  the  earth,  following  herein  the 
example  of  the  good  king  Ezechias,  who  brake  the  brazen  [2  Kings  is.  4.] 
serpent  to  pieces,  and  burned  it  to  ashes,  for  that  idolatiy 
was  committed  to  it.  Last  of  all,  that  Epiphanius  thinketh 
it  the  duty  of  vigilant  bishops  to  be  careful  that  no  images 
be  permitted  in  the  church,  for  that  they  be  occasion  of 
scruple  and  offence  to  the  people  committed  to  their  charge. 
Now  whereas  neither  St.  Jerome,  who  did  translate  the 
same^  epistle,  nor  the  authors  of  that  most  ancient  History 
Ecclesiastical  Tripartite,  (who  do  most  highly  commend 
Epiphanius,  as  is  aforesaid,)  nor  any  others^  godly  or  learned 
bishop  at  that  time,  or  shortly  after,  have  written  any  thing 
against  Epiphanius'  judgment  concerning  images ;  it  is  an 
evident  proof,  that  in  those  days,  which  were  about  four 
hundred  years  after  our  saviour  Christ,  there  were  no 
images  publicly  used  and  received  in  the  church  of  Christ, 
which  was  then  much  less  corrupt  and  more  pure  than  now 
it  is. 

And  whereas  images  began  at  that  time  secretly  and  by 
stealth  to  creep  out  of  private  men's  houses  into  the 
:hurches,  and  that  first  in  painted  cloths  and  walls,  such 
:>ishops  as  were  godly  and  vigilant,  when  they  spied*^  them, 
emoved  them  away,  as  unlaw^ful  and  contrary  to  Christian 
eligion,  as  did  here  Epiphanius,  to  whose  judgment  you 
lave  not  only  St.  Jerome,  the  translator  of  his  epistle,  and 


^  an  image]  and  image  A. 
•  in  sunder]  a  sunder  A. 
f  the  same]  the  said  A. 


e  nor  an)^  other]  nor  no  other  A. 
^  spied]  espied  A. 


1 74  The  Second  Part  of  the  Sermon 


the  writer  of  the  History  Tripartite,  but  also  all  the  learned 
and  godly  clerks',  yea,  and  the  whole  church  of  that  age, 
and  so  upward  to  our  saviour  Christ's  time,  by  the  space 
of  about  four  hundred  years,  consenting  and  agreeing.  This 
is  written  the  more  largely  of  Epiphanius,  for  that  our 
image-maintainers  nowadays  seeing  themselves  so  pressed 
with  this  most  plain  and  earnest  act  and  writing  of  Epipha- 
nius, a  bishop  and  doctor  of  such  antiquity  and  authority*', 
labour  by  all  means  (but  in  vain  against  the  truth)  either  to 
prove  that  this  epistle  was  neither  of  Epiphanius'  writing, 
nor  St.  Jerome's  translation :  ^'  Either  if  it  be,"  say  they, 
"  it  is  of  no  great  force :  for  this  Epiphanius,"  say  they, 
"  was  a  Jew,  and  being  converted  to  the  Christian  faith 
and  made  a  bishop,  retained  the  hatred  which  Jews  have 
to  images  still  in  his  mind,  and  so  did  and  wrote  against 
them  as  a  Jew,  rather  than  as  a  Christian."  0  Jewish  im- 
pudency  and  malice  of  such  devisers !  It  would  be  proved, 
and  not  said  only,  that  Epiphanius  was  a  Jew.  Further- 
more, concerning  the  reason  they  make,  I  would  admit  it 
gladly.  For  if  Epiphanius'  judgment  against  images  is  not 
to  be  admitted,  for  that  he  was  born  of  a  Jew,  an  enemy  to 
images,  which  be  God's  enemies,  converted  to  Christ's  reli- 
gion, then  likewise  folio weth  it',  that  no  sentence  in  the  old 
doctors  and  fathers,  sounding  for  images,  ought  to  be  of 
any  authority ;  for  that  in  the  primitive  church  the  most 
part  of  learned  writers,  as  Tertullian,  Cyprian,  Ambrose, 
Austin,  and  infinite  others  more"™,  were  of  Gentiles  (which 
be  favourers  and  worshippers  of  images)  converted  to  the 
Christian  faith,  and  so  let  somewhat  sUp  out  of  their  pens, 
sounding  for  images,  rather  as  Gentiles  than  Christians,  as 
Eusebius  hi  his  History  Ecclesiastical,  and  St.  Jerome  saith 
plainly,  "that  images  came  first  from  the  Gentiles  to  us 
Christians."  And  much  more  doth  it  follow,  that  the  opinion 
of  all  the  rabblement  of  the  popish  church,  maintaining 
images,  ought  to  be  esteemed  of  small  or  no  authority, 
for  that  it  is  no  marvel  that  they,  which  have  from  their 
childhood  been  brought  up  amongst  images  and  idols,  and 
have  drunk  in  idolatry  almost  with  their  mother's  milk,  hold 
with  images  and  idols,  and  speak  and  write  for  them.  But 
indeed  it  would  not  be  so  much  marked,  whether  he  were 
of  a  Jew,  or  a  Gentile,  converted  unto"  Christ's  religion, 
that  writeth,  as  how  agreeable  or  contrary"  to  God's  word 


'  clerks]  bishops  and  clerks  A.  *"  others  more]  others  A. 

^  and  authority]  holiness  and  au-  "  unto]  to  A.  ^ 

thority  A.  "  agreeable  or  contrary]  agreeably 

'  folio  weth  it]  folio  weth  A.  or  contrarily  A. 


against  Peril  of  Idolatry.  175 


he  doth  write,  and  so  to  credit  or  discredit  him.  Now  what 
God's  word  saith  of  idols  and  images,  and  the  worshipping 
of  them,  you  heard  at  large  in  the  first  part  of  this  homily. 

St.  Ambrose,  in  his  treaty  of  the  death  of  Theodosius  the 
emperor,  saith,  "  Helen  found  the  cross  and  the  title  on  it. 
She  worshipped  the  king,  and  not  the  wood,  sm-ely,  (for  that 
is  an  heathenish?  error,  and  the  vanity  of  the  wicked,)  but 
she  worshipped  him  that  hanged  on  the  cross,  and  whose 
name  was  written  in  the  title  and  so  forth.  See  both  the 
godly  empress'  fact,  and  St.  Ambrose'  judgment  at  once : 
they  thought  it  had  been  an  heathenish  error  and  vanity  of 
the  wicked,  to  have  worshipped  the  cross  itself,  which  was 
embrued  with  our  saviour  Christ's  own  precious  blood.  And 
we  fall  down  before  every  cross  piece  of  timber,  which  is  but 
an  image  of  that  cross'i. 

St.  Augustin,  the  best  learned  of  all  ancient  doctors,  in  his  f 
forty-fourth  epistle  to  Maximus,  saith,  "Know  thou,  that 
none  of  the  dead,  nor  any  thing  that  is  made  of  God,  is  wor- 
shipped as  God  of  the  catholic  Christians,  of  whom  there  is 
a  church  also  in  your  town."  Note,  that  by  St.  Augustin, 
such  as  worshipped  the  dead,  or  creatures,  be  not"^  catholic 
Christians. 

The  same  St.  Augustin  teacheth,  in  the  twelfth^  book  of 
the  City  of  God,  the  tenth  chapter,  "  that  neither  temples 
or  churches  ought  to  be  builded  or  made  for  martyrs  or 
saints,  but  to  God  alone :  and  that  there  ought  no  priests 
to  be  appomted  for  martyr  or  saint*,  but  to  God  only." 
The  same  St.  Augustin,  in  his  book  of  the  Manners  of  the 
Catholic  Church,  hath  these  words ;  "  I  know  that  many 
be  worshippers  of  tombs  and  pictures ;  I  Imow  that  there 
be  many  that  banquet  most  riotously  over  the  graves  of  the 
dead,  and  giving  meat  to  dead  carcases,  do  bury"  them- 
selves upon  the  buried,  and  attribute  their  gluttony  and 
drunkenness  to  religion."  See,  he  esteemeth  worshipping 
of  saints'  tombs  and  pictures  as  good  religion  as  gluttony 
and  di'unkenness,  and  no  better  at  all.  St.  Augustin  greatly  Lib.  de  Civ. 
alloweth  Marcus  Varro,  affirming,  that  religion  is  most  pure  i^^yISS ex. 
without  images,  and  saith  himself,  "  Images  be  of  more  us. 
force  to  crooken  an  unhappy  soul,  than  to  teach  and  m- 
struct  it."  And  saith  fiuther,  "  Every  child,  yea,  every 
beast  knoweth  that  it  is  not  God  that  they  see."  Where- 
fore then  doth  the  Holy  Ghost  so  often  monish  us  of  that 


p  heathenish]  ethnish  A.  ^  martyr  or  saint]  martyrs  or  saints 

« that  cross]  the  cross  A.  A. 

'  be  not]  be  no  A.  "  do  bur}-]  to  bury  A. 

» twelfth]  22.  A. 


176 


The  Second  Part  of  the  Sermon 


Avhich  all  men  know  ?  Whereunto  St.  Augustin  himself 
answereth  thus  :  "  For  (saith  he)  when  images  are  placed 
in  temples,  and  set  in  honourable  sublimity,  and  begin  once 
to  be  worshipped,  forthwith  breedeth  the  most  vile  affection 
of  error."  This  is  St.  Augustin's  judgment  of  images  in 
churches,  that  by  and  by  they  breed  error  and  idolatry.  It 
would  be  tedious^  to  rehearse  all  other  places,  Avhich  might 
be  brought  out  of  the  ancient  doctors,  against  images  and 
idolatry.  Wherefore  we  shall  hold  ourselvesJ'  contented 
with  these  few  at  this  present.  Now  as  concerning  histories 
ecclesiastical,  touching  this  matter,  that  ye^  may  know  why, 
and  when,  and  by  whom  images  were  first  used  privately, 
and  afterwards  not  only  received  into  the  Christians'^ 
churches  and  temples,  but  in  conclusion  worshipped  also, 
and  how  the  same  was  gainsaid,  resisted,  and  forbidden,  as 
well  by  godly  bishops  and  learned  doctors,  as  also  by  sundry 
Christian  princes :  I  will  briefly  collect  into  a  compendious 
history,  that  which  is  at  large  and  in  sundry  places  written 
by  divers  ancient  writers  and  historiographers  concerning 
this  matter. 

As  the  Jews,  having  most  plain  and  express  command- 
ment of  God,  that  they  should  neither  make  nor  worship 
any  image,  (as  it  is  at  large  before  declared,)  did,  notwith- 
standing, by  the  example  of  the  Gentiles  or  heathen  people 
that  dwelt  about  them,  fall  to  the  making  of  images,  and 
worshipping  of  them,  and  so  to  the  committing  of  most 
abominable  idolatry,  for  the  which  God  by  his  holy  pro- 
phets doth  most  sharply  reprove  and  threaten  them,  and 
afterwards  did  accomplish  his  said  threatenings  by  extreme 
punishing  of  them,  (as  is  also  above  specified;)  even  so 
some  of  the  Christians  in  old  time,  which  were  converted 
from  worshipping  of  idols  and  false  gods,  unto  the  true 
living  God,  and  to  our  saviour  Jesus  Christ,  did  of  a  certain 
blind  zeal  (as  men^  long  accustomed  to  images)  paint  or 
carve  images  of  our  saviour  Christ,  his  mother  Mary,  and 
of  the  apostles,  thinking  that  this  was  a  point  of  gratitude 
and  kindness  towards  those,  by  whom  they  had  received 
the  true  knowledge  of  God,  and  the  doctrine  of  the  gospel. 
But  these  pictures  or  images  came  not  yet  into  churches, 
nor  were  not  yet  worshipped*^  of  a  long  time  after.  And 
lest  you  should  think  that  I  do  say  this  of  mine  own  head 
only,  without  authority,  I  allege  for  me  Eusebius,  bishop 


»  tedious]  too  tedious  A. 
y  ourselves]  ourself  A, 
z  ye]  you  A. 

*  Christians']  Christian  A. 


as  men]  and  as  men  A. 
''not  yet  worshipped]  not  wor- 
shipped A. 


against  Peril  of  Idolatry. 


Ill 


of  Caesarea,  and  the  most  ancient  author  of  the  Ecclesias- 
tical History,  who  lived  about  the  tlii'ee  hundred  and  thir- 
tieth year  of  our  Lord,  in  Constantinus*^  Magnus'  days, 
and  his  son  Constantinus,  emperors,  in  the  seventh  book  of 
his  History  Ecclesiastical,  the  fourteenth  chapter,  and  St. 
Jerome  upon  the  tenth  chapter  of  the  prophet  Jeremy,  who 
both  expressly  say,  "That  the  errors  of  images  (for  so  St. 
Jerome  calleth  it)  hath  come  in  and  passed  to  the  Chris- 
tians from  the  Gentiles,  by  an  heathenish  use  and  custom.'^ 
The  cause  and  means  Eusebius  sheweth,  saying,  "It  is  no 
marvel,  if  they  wliich  being  Gentiles  before,  and  did  be- 
heve,  seem  to  offer  this  as  a  gift  to^  our  Saviour,  for  the 
benefits  which  they  had  received  of  him ;  yea,  and  we  do 
see  now  that  images  of  Peter  and  Paul,  and  of  our*'  Saviour 
himself,  be  made,  and  tables  to  be  painted,  which  methink 
to  have  been  observed  and  kept  indifferently  by  an  heathen- 
ish custom.  For  the  heathen  are  wont  so  to  honour  them 
whom  they  judged  honour  worthy,  for  that  some  tokens  of 
old  men  should  be  kept.  For  the  remembrance  of  posterity 
is  a  token  of  their  honour,  that  were  before,  and  the  love  of 
those  that  come  after. 

Thus  far  I  have  rehearsed  Eusebius'  words.  Where 
note  ye,  that  both  St.  Jerome  and  he  agreeth  herein,  that 
these  Ullages  came  in  amongst  Christian  men  by  such  as 
were  Gentiles,  and  accustomed  to  idols,  and  bemg  con- 
verted to  the  faith  of  Christ,  retamed  yet  some  remnants 
I  of  gentility  not  througiily  purged :  for  St.  Jerome  calleth 
it  an  error  manifestly.    And  the  like  example  we  see  in 
the  Acts  of  the  Apostles,  of  the  Jews,  who,  when  they  were  Acts  15.  [s.] 
converted  to  Cliiist,  would  have  brought  in  their  cncum- 
cision  (whereunto  they  were  so  long  accustomed)  with  them 
into  Christ's  religion.    With  whom  the  apostles  (namely 
St.  Paul)  had  much  ado  for  the  staying  of  that  matter. 
But  of  circumcision  was  less  marvel,  for  that  it  came  first 
n  by  God's  ordinance  and  commandment.    A  man  may 
.  iiost  jusdy  wonder  of  images,  so  directly  against  God's 
loly  word  and  strait  commandment,  how  they  should  enter 
n.    But  images  were  not  yet  worshipped  in  Eusebius' 
ime,  nor  publicly  set  up  in  churches  and  temples ;  and 
hey  who  privately  had  them  did  err  in  a  certain  zeal,  and 
lot  by  malice  :  but  afterwards  they  crept  out  of  private 
lOuses  into  chm'ches,  and  so  bred  first  superstition,  and 
ist  of  all  idolatry  amongst  Christians,  as  hereafter  shall 
ppear. 

^  Constantinus]  Constantius  A.   « to]  unto  A.   ^  and  of  our]  and  our  A. 
16 


178  The  Second  Part  of  the  Homily 


In  the  time  of  Theodosius  and  Marcian,  emperors,  who 
reigned  about  the  year  of  our  Lord  460,  and  llOOs  years 
ago,  when  the  people  of  the  city  of  Nola  once  a  year  did 
celebrate  the  birthday  of  St.  Fehx  in  the  temple,  and  used 
to  banquet  there  sumptuously,  Pontius  Paulinus,  bishop 
of  Nola,  caused  the  walls  of  the  temple  to  be  painted  with 
stories  taken  out  of  the  Old  Testament,  that  the  people 
beholding  and  considering  those  pictures,  might  the  bet- 
ter abstain  from  too  much  surfeiting  and  riot.  And  about 
the  same  time  Aurelius  Prudentius,  a  very  learned  and 
Christian  poet,  declareth  how  he  did  see  painted  in  a 
church  the  history  of  the  passion  of  St.  Cassian,  a  school- 
master and  martyr,  whom  his  own  scholars,  at  the  com- 
mandment of  the  tyrant,  tormented  with  the  pricking  or 
stabbing  in  of  their  pointels,  or  brazen  pens,  into  his  body, 
and  so  by  a  thousand  wounds  and  more*^  (as  saith  Pru- 
dentius) most  cruelly  slew  him.  And  these  were  the  first 
paintings  in  churches  that  were  notable  of  antiquity.  And 
so  by  this  example  came  in  painting,  and  afterward  images 
of  timber  and  stone,  and  other  matter,  into  the  churches  of 
Christians.  Now,  and  ye  well'  consider  this  beginning, 
men  are  not  so  ready  to  worship  a  picture  on  a  wall*',  or  in 
a  window,  as  an  embossed  and  gilt  image,  set  with  pearl 
and  stone.  And  a  process  of  a  story,  painted  with  the  ges- 
tures and  actions  of  many  persons,  and  commonly  the  simi 
of  the  story  written  withal,  hath  another  use  in  it,  than  one 
dumb  idol  or  image  standing  by  itself  But  from  learning 
by  painted  stories,  it  came  by  little  and  little  to  idolatry. 
Which  when  godly  men  (as  well  emperors  and  learned 
bishops  as  others)  perceived,  they  commanded  that  such 
pictures,  images,  or  idols,  should  be  used  no  more.  And 
I  will,  for  a  declaration  thereof,  begin  with  the  decree  of 
the  ancient  Christian  emperors,  Valens  and  Theodosius  II. 
who  reigned  about  four  hundred  years  after  our  saviour 
Christ's  ascension,  who  forbad  that  any  images  should  be 
made  or  painted  privately :  for  certain  it  is,  that  there  was 
none  in  temples  publicly  in  their  time.  These  emperors 
did  write  unto  the  captain  of  the  army  attending  on  the 
emperors,  after  this  sort :  "Valens  and  Theodosius,  empe- 
rors, unto  the  captain  of  the  army :  Whereas  we  have  a 
diligent  care  to  maintain  the  religion  of  God  above  in  all 
things,  we  will  grant  to  no  man  to  set  forth,  grave,  carve, 
or  paint  the  image  of  our  saviour  Christ  in  colours,  stone, 
or  any  other  matter ;  but  in  what  place  soever  it  shall  be 


6 1100]  1117  B. 
^  more]  mo  A.B. 


i  and  ye  well]  and  ye  will  A. 
k  a  wall]  the  wall  A. 


against  Peril  of  Idolatry. 


179 


found,  we  command  that  it  be  taken  away,  and  that  all 
such  as  shall  attempt  any  thmg  contrary  to  our  decrees 
or  commandment  herein,  shall  be  most  sharply  punished." 
This  decree  is  written  in  the  books  named  Libri  Augusta- 
les\  the  Imperial  Books,  gathered  b)^  Tribonianus™,  Basili- 
des,  Theophilus,  Dioscorus,  and  Saiira,  men  of  great  au- 
thority and  learning,  at  the  commandment  of  the  emperor 
Justinian;  and  is  alleged  by  Petrus  Crinitus",  a  notable 
learned  man,  in  the  ninth  book  and  ninth  chapter  of  his 
work,  entituled  De  honesta  Disciplina,  that  is  to  say,  Of 
honest  Learning.  Here  you  see  what  Christian  princes  of 
most  ancient  times  decreed  against  images,  which  then 
began  to  creep  in  amongst  the  Christians.  For  it  is  cer- 
tain, that  by  the  space  of  three  hundred  years  and  more, 
after  the  death  of  our  saviour  Christ,  and  before  these 
godly  emperors  reigned,  there  were  no  images  publicly  in 
churches  or  temples.  How  would  the  idolaters  glory,  if 
they  had  so  much  antiquity  and  authority  for  them,  as  is 
here  against  them ! 

Now,  shortly  after  these  days,  the  Goths,  Vandals, 
Huns,  and  other  barbarous  and  wicked  nations,  burst  into 
Italy,  and  all  parts  of  the  west  countries  of  Europe,  with 
huge  and  mighty  armies,  spoiled  all  places,  destroyed  cities, 
and  burned  libraries,  so  that  learning  and  true  religion 
went  to  wrack,  and  decayed  incredibly.  And  so  the  bi- 
shops of  those  latter  days  being  of  less  learning,  and  in  the 
midst  of  the  wars",  taking  less  heed  also  than  did  the  bi- 
shops afore,  by  ignorance  of  God's  word,  and  negligence  of 
bishops,  and  specially  barbarous  princes,  not  rightly  in- 
structed in  true  religion,  bearing  the  rule,  images  came  into 
the  church  of  Christ  in  the  said  west  parts,  where  these 
barbarous  people  ruled,  not  now  in  painted  cloths  only,  but 
embossed  in  stone,  timber,  metal,  and  other  like  matter, 
and  were  not  only  set  up,  but  began  to  be  worshipped  also. 
And  therefore  Serenus,  bishop  of  Massile,  the  head  town 
of  Galia  Narbonensis,  (now  called  the  Province,)  a  godly 
and  learned  man,  who  was  about  six  hundred  years  after 
our  saviour  Christ,  seeing  the  people,  by  occasion  of  images, 
fall  to  most  abominable  idolatiy,  brake  to  pieces  all  the 
images  of  Christ  and  saints,  which  were  in  that  city ;  and 
was  therefore  complained  upon  to  Gregory,  the  first  of  that 
name,  bishop  of  Rome,  who  was  the  first  learned  bishop 
that  did  allow  the  open  having  of  images  in  churches,  that 


^  Augustales]  Augustale  A. 

n»  Tribonianus]  Tribunianus  A. 

n  Crinitus]  Erinilus  A. 


0  midst  of  the  wars]  middle  of  wars 

A. 


ISO 


The  Second  Part  of  the  Sermon 


can  be  known  by  any  writing  or  history  of  antiquity.  And 
upon  this  Gregory  do  all  image- worshippers  at  this  day 
ground  their  defence.  But  as  all  things  that  be  amiss  have 
from  a  tolerable  beginning  grown  worse  and  worse,  till  they 
at  the  last  became  untolerable,  so  did  this  matter  of  images. 
First,  men  used  privately  stories  painted  in  tables,  cloths, 
and  walls.  Afterwards  gross  and  embossed  images  pri- 
vately in  their  own  houses.  Then  afterwards,  pictures 
first,  and  after  them,  embossed  images  began  to  creep  into 
churches,  learned  and  godly  men  ever  speaking  against 
them.  Then  by  use  it  was  openly  maintained,  that  they 
might  be  in  churches;  but  yet  forbidden,  that  they  should 
be  worshipped.  Of  which  opinion  was  Gregory,  as  by  the 
said  Gregory's  epistle  to  the  forenamed  Serenus,  bishop  of 
Massile,  plainly  appeareth.  Which  epistle  is  to  be  found 
in  the  book  of  Epistles  of  Gregory,  or  Register,  in  the  tenth 
part  of  the  fourth  epistle,  where  he  hath  these  words : 
"  That  thou  didst  forbid  images  to  be  worshipped,  we  praise 
altogether;  but  that  thou  didst  break  them,  we  blame. 
For  it  is  one  thing  to  worship  the  picture,  and  another 
thing  by  the  picture  of  the  story  to  learn  what  is  to  be  wor- 
shipped. For  that  which  scripture  is  to  them  that  read, 
the  same  doth  picture  perform  unto  idiots,  or  the  unlearn- 
ed, beholding:''  and  so  forth.  And  after  a  few  words: 
> "  Therefore  it  should  not  have  been  broken,  which  was  set 
up,  not  to  be  worshipped  in  churches,  but  only  to  instruct 
the  minds  of  the  ignorant."  And  a  little  after :  "  Thus 
thou  shouldst  have  said.  If  you  will  have  images  in  the 
church  for  that  instruction,  wherefore  they  were  made  in 
old  time,  I  do  permit  that  they  may  be  made,  and  that 
you  may  have  them,  and  shew  them ;  that  not  the  sight  of 
the  story,  which  is  opened  by  the  picture,  but  that  wor- 
shipping, which  was  inconveniently  given  to  the  pictures, 
did  mislike  you.  And  if  any  would  make  images,  not  to 
forbid  them,  but  avoid  by  all  means  to  worship  any  image." 
By  these  sentences  taken  here  and  there  out  of  Gregory's 
epistle  to  Serenus,  (for  it  were  too  long  to  rehearse  the 
whole,)  ye  may  understand  whereunto  the  matter  was  now 
come,  six  hundred  years  after  Christ :  that  the  having  of 
images  or  pictures  in  the  churches  were  then  maintained  in 
the  west  part  of  the  world,  (for  they  were  not  so  forward? 
yet  in  the  east  church,)  but  the  worshipping  of  them  was 
utterly  forbidden.  And  you  may  Avithal  note,  that  seeing 
there  is  no  ground  for  worshipping  of  images  in  Gregory's 


p  forward]  froward  A. 


against  Peril  of  Idolatry. 


181 


writing,  but  a  plain  condemnation  thereof,  that  such  as  do 
worship  images  do  unjustly  allege  Gregory  for  them.  And 
further ;  if  images  in  the  church  do  not  teach  men,  accord- 
ing to  Gregory's  mind,  but  rather  blind  them ;  it  foUoweth, 
that  images  should  not  be  in  the  church  by  his  sentence, 
who  only  would  they  should  be  placed  there,  to  the  end 
that  they  might  teach  the  ignorant.  Wherefore,  if  it  be 
declared,  that  images  have  been,  and  be  worshipped ;  and 
also,  that  they  teach  nothing  but  errors  and  lies,  (which 
shall  by  God's  grace  hereafter  be  done;)  I  trust  that  then, 
by  Gregory's  own  determination,  all  images  and  image- 
worshippers  shall  be  overthrown.  But  in  the  mean  season, 
Gregory's  authority  was  so  great  in  all  the  west  church, 
that  by  his  encouragement  men  set  up  images  in  all  places : 
but  their  judgment  was  not  so  good  to  consider,  why  he 
would  have  them  set  up,  but  they  fell  all  on  heaps  to  mani- 
fest idolatry,  by  worshipping  of  them,  which  bishop  Sere- 
nus  (not  without  just  cause)  feared  would  come  to  pass. 
Now  if  Serenus  his  judgment,  thinking  it  meet  that  images, 
whereunto  idolatry  was  committed,  should  be  destroyed, 
had  taken  place,  idolatry  had  been  overthrown  :  for  to  that 
which  is  not  no  man  committeth  idolatry.  But  of  Gre- 
gory's opinion,  thinking  that  images  might  be  suffered  in 
churches,  so  it  were  taught  that  they  should  not  be  wor- 
shipped ;  what  ruin  of  religion,  and  what  mischief  ensued 
afterward  to  all  Christendom,  experience  hath  to  our  great 
hurt  and  sorrow  proved.  First,  by  the  schism  rising  be- 
tween the  east  and  the  west  church  about  the  said  images. 
Next,  by  the  division  of  the  empire  into  two  parts,  by  the 
same  occasion  of  images,  to  the  great  weakening  of  all  Chris- 
tendom ;  whereby,  last  of  all,  hath  followed  the  utter  over- 
throw of  the  Christian  rehgion  and  noble  empire  in  Greece, 
and  all  the  east  parts  of  the  world,  and  the  increase  of  Ma- 
homet's false  religion,  and  the  cruel  dominion  and  tyranny 
of  the  Saracens  and  Turks,  who  do  now  hang  over  our 
necks  also,  that  dwell  in  the  west  parts  of  the  world,  ready 
at  all  occasions  to  overrun  us.  And  all  this  we  do  owe  unto 
our  idols  and  images,  and  our  idolatry  in  worshipping  of 
them. 

But  now  give  you  ear  a  little  to  the  process  of  the  his-  Eutrop.  lib.  de 
tory,  wherein  I  do  much  follow  the  histories  of  paulus^'^^"^^'^™- ^• 
Diaconus,  and  others,  joined  with  Eutropius,  an  old  writer. 
For  though  some  of  the  authors  were  favourers  of  images,  Plalina  in  Viiie 
yet  do  they  most  plainly  and  at  large  prosecute  the  his-  ^^"^^^3°"°' 
tories  of  those  times,  whom  Baptist  Platina  also,  in  his  His- 
tory  of  Popes,  as  in  the  Lives  of  Constantine  and  Gregory  II. 

16* 


182 


The  Second  Part  of  the  Sermon 


bishops  of  Rome,  and  other  places,  (where  he  entreateth 
of  this  matter,)  doth  chiefly  follow.  After  Gregory's  time, 
Constantine,  bishop  of  Rome,  assembled  a  council  of  bi- 
shops in  the  west  church,  and  did  condemn  Philippicus, 
then  emperor,  and  John,  bishop  of  Constantinople,  of  the 
heresy  of  the  Monothelites,  not  without  a  cause  indeed,  but 
very  justly.  When  he  had  so  done,  by  the  consent  of  the 
learned  about  him,  the  said  Constantine,  bishop  of  Rome, 
caused  the  images  of  the  ancient  fathers,  which  had  been  at 
those  six  councils,  which  were  allowed  and  received  of  all 
men,  to  be  painted  in  the  entry  of  St.  Peter's  Church  at 
Rome.  When  the  Greeks  had  knowledge  hereof,  they 
began  to  dispute  and  reason  the  matter  of  images  with  the 
Latins,  and  held  this  opinion ;  that  images  could  have  no 
place  in  Christ's  church ;  and  the  Latins  held  the  contrary, 
and  took  part  with  the  images.  So  the  east  and  west 
churches,  which  agreed  evil  before,  upon  this  contention 
about  images,  fell  to  utter  enmity,  which  was  never  well 
reconciled  yet.  But  in  the  mean  season  Philippicus  and 
Arthemius,  or  Anastasius,  emperors,  commanded  images 
and  pictures  to  be  pulled  down  and  rased  out  in  every  place 
of  their  dominion.  After  them  came  Theodosius  III.  he 
commanded  the  defaced  images  to  be  painted  again  in  their 
places:  but  this  Theodosius  reigned  but  one  year.  Leo, 
the  third  of  that  name,  succeeded  him ;  who  was  a  Syrian 
born,  a  very  wise,  godly,  merciful,  and  valiant  prince. 
This  Leo  by  proclamation  commanded,  that  all  images,  set 
up  in  churches  to  be  worshipped,  should  be  plucked  down 
and  defaced:  and  required  specially  the  bishop  of  Rome, 
that  he  should  do  the  same ;  and  himself,  in  the  mean  sea- 
son, caused  all  images,  that  were  in  the  imperial  city  Con- 
stantinople, to  be  gathered  on  an  heap  in  the  midst^  of  the 
city,  and  there  publicly  burned  them  to  ashes ;  and  whited 
over,  and  rased  out  all  pictures,  painted  upon  the  walls  of 
the  temples;  and  punished  sharply  divers  maintainers  of 
images.  And  when  some  did  therefore"^  report  him  to  be  a 
tyrant,  he  answered,  "  That  such  of  all  other  were  most 
justly  punished,  which  neither  worshipped  God  aright,  nor 
regarded  the  imperial  majesty  and  authority,  but  maliciously 
rebelled  against  wholesome  and  profitable  laws."  When 
Gregorius,  the  third  of  that  name,  bishop  of  Rome,  heard 
of  the  emperor's  doings  in  Greece  concerning  the  images% 
he  assembled  a  council  of  Italian  bishops  against  him  ;  and 
there  made  decrees  for  images,  and  that  more  reverence  and 

^  in  the  midst]  into  the  middle  A.        »  the  images]  images  A. 
'  therefore]  herefore  A. 


against  Peril  of  Idolatry.  183 


honour  should  yet  be  given  to  them  than  was  before ;  and 
stirred  up  the  ItaUans  against  the  emperor,  first  at  Ra- 
venna, and  moved  them  to  rebellion.    And  as  Urspergen- 
sis*  and  Antoninus",  bishop  of  Florence,  testify  in  their  Treason  and 
Chronicles,  he  caused  Rome  and  all  Italy,  at  the  last%  to  [^e  defence' 
refuse  their  obedience,  and  the  payment  of  any  more  tri- images, 
bute  to  the  emperor;  and  so  by  treason  and  rebellion 
maintained  their  idolatry.    Which  example  other  bishops 
of  Rome  have  continually  followed,  and  gone  through  withal 
most  stoutly. 

After  this  Leo,  who  reignedy  thirty-four  years,  suc- 
ceeded his  son  Constantino  V.  who,  after  his  father's  ex- 
ample, kept  images  out  of  the  temples ;  and  being  moved 
with  the  council,  which  Gregory  had  assembled  in  Italy, 
for  images  against  his  father,  he  also  assembled  a  council 
of  all  the  learned  men  and  bishops  of  Asia  and  Greece,  al- 
though some  writers  place  this  council  in  Leo  Isauricus 
his  father's  latter  days.  In  this  great  assembly  they  sat  ^  council 
in  council  from  the  fourth  of  the  idus  of  February,  to  the  '"^^^ 
sixth  of  the  idus  of  August,  and  made  concerning  the  use 
of  images  this  decree  :  "  It  is  not  lawful  for  them  that  be- 
lieve in  God  through  Jesus  Christ  to  have  any  images, 
neither  of  the  Creator,  nor  of  any  creatures,  set  up  in  tem- 
ples to  be  worshipped ;  but  rather  that  all  images^  by  the 
law  of  God,  and  for  the  avoiding  of  offence,  ought  to  be 
taken  out  of  the  churches^."  And  this  decree  was  exe- 
cuted in  all  places,  where  any  images  were  found  in  Asia 
or  Greece.  And  the  emperor  sent  the  determination  of 
this  council,  holden  at  Constantinople,  to  Paul,  then  bishop 
of  Rome,  and  commanded  him  to  cast  all  images  out  of  the 
churches ;  which  he  (trusting  in  the  friendship  of  Pipin,  a 
mighty  prince)  refused  to  do.  And  both  he  and  his  suc- 
cessor Stephanus  III.  (who  assembled  another  council  in 
Italy  for  images)  condemned  the  emperor  and  the  council  of 
Constantinople  of  heresy ;  and  made  a  decree,  "  That  the 
holy  images  (for  so  they  called  them)  of  Christ,  the  blessed 
virgin,  and  other  saints,  were  indeed  worthy  honour  and 
worshipping."  When  Constantino  was  dead,  Leo  IV.  his 
son,  reigned  after  him,  who  married  a  woman  of  the  city  of 
Athens,  named  Theodora,  who  also  was  called  Irene'*,  by  Or  Eirene. 
whom  he  had  a  son,  named  Constantino  VI.  and  dying 
whilst  his  son  was  yet  young,  left  the  regiment  of  the  em- 


Uspurgensis  B. 

"  Antoninus]  Anthonius  A.B. 

»  at  the  last]  at  the  least  B. 

y  who  reigned]  which  reigned  A. 


*  Urspergensis]  Auspurgensis  A. 


2  all  images]  all  things  B. 
>  of  the  churches]  of  churches  A. 
Irene]  Hyrene,  or  Hirene  through- 


out A. 


184 


The  Second  Part  of  the  Sermon 


pire,  and  governance  of  his  young  son,  to  his  wife  Irene^ 
These  things  were  done  in  the  church  about  the  year  of 
our  Lord  760.  Note  here,  I  pray  you,  in  this  process  of 
the  story,  that  in  the  churches  of  Asia  and  Greece  there 
were  no  images  pubhcly  by  the  space  of  almost  seven  hun- 
dred years.  And  there  is  no  doubt  but  the  primitive  church 
next  the  apostles'  time^  was  most  pure.  Note  also,  that 
when  the  contention  began  about  images,  how  of  six  Chris- 
tian emperors,  who  were  the  chief  magistrates  by  God's 
law  to  be  obeyed,  only  one,  which  was  Theodosius,  who 
reigned  but  one  year,  held  with  images.  All  the  other 
emperors,  and  all  the  learned  men  and  bishops  of  the  east 
church,  and  that  in  assembled  councils,  condemned  them, 
besides  the  two  emperors  before  mentioned,  Valens  and 
Theodosius  II.  who  were  long  before  these  times,  who 
straitly  forbad  that  any  images  should  be  made.  And  uni- 
versally after  this  time  all  the  emperors  of  Greece  (only 
Theodosius  excepted)  destroyed  continually  all  images. 
Now,  on  the  contrary  part,  note  ye,  that  the  bishops  of 
Rome,  being  no  ordinary  magistrates  appointed  of  God, 
out  of  their  diocese,  but  usurpers  of  princes'  authority, 
contrary  to  God's  word,  were  the  maintainers  of  images 
against  God's  word,  and  stirrers  up  of  sedition  and  rebel- 
lion, and  workers  of  continual  treason  against  their  sove- 
reign lords,  contrary  to  God's  law,  and  the  ordinances  of  all 
human  laws,  being  not  only  enemies  to  God,  but  also  rebels 
and  traitors  against  their  princes.  These  be  the  first  bring- 
ers  in  of  images  openly  into  churches.  These  be  the  main- 
tainers of  them  in  the  churches :  and  these  be  the  means, 
whereby  they  have  maintained  them;  to  wit,  conspiracy, 
treason,  and  rebellion  against  God  and  their  princes. 

Now  to  proceed  in  the  history*^,  most  worthy  to  be 
known.  In  the  nonage  of  Constantine  VI.  the  empress 
Irene,  his  mother,  in  whose  hands  the  regiment  of  the  em- 
pire remained,  was  governed  much  by  the  advice  of  Theo- 
dore, bishop,  and  Tharasius,  patriarch  of  Constantinople, 
who  practised  and  held  with  the  bishop  of  Rome  in  main- 
taining of  images  most  earnestly.  By  whose  counsel  and 
entreaty,  the  empress  first  most  wickedly  digged  up  the 
body  of  her  father-in-law  Constantine  V.  and  commanded  it 
to  be  openly  burned,  and  the  ashes  to  be  thrown  into  the 
sea.  Which  example  (as  the  constant  report  goeth*^)  had 
like  to  have  been  put  in  practice  with  princes'  corses  in  our 
days,  had  the  authority  of  the  holy  father  continued  but  a 


^  Irene]  Hyrene,  or  Hirene  through- 
out A. 

^  time]  times  A. 


^  in  the  history]  to  the  history  A. 
« goeth]  givelh  A. 


against  Peril  of  Idolatry. 


185 


little  longer.  The  cause,  why  the  empress  Irene  thus  used 
her  father-in-law,  was,  for  that  he,  when  he  was  alive,  had 
destroyed  images,  and  had  taken  away  the  sumptuous  or- 
naments of  churches,  saying,  "  that  Christ,  whose  temples 
they  were,  allowed  poverty,  and  not  pearls  and  precious 
stones.'^  Afterward  the  said  Irene,  at  the  persuasion  of 
Adrian,  bishop  of  Rome,  and  Paul,  the  patriarch  of  Constan- 
tinople, and  his  successor  Tharasius,  assembled  a  council  of 
the  bishops  of  Asia  and  Greece,  at  the  city  Nicea ;  where 
the  bishop  of  Rome's  legates  being  presidents  of  the  council, 
and  ordering  all  things  as  they  listed,  the  council,  which 
were^  assembled  before  under  the  emperor  Constantine  V. 
and  had  decreed,  that  all  images  should  be  destroyed,  was 
condemned  as  an  heretical  council  and  assembly:  and  a  de- 
cree was  made,  that  images  should  be  put  ups  in  all  the  a  decree  that 
churches  of  Greece;  and  that  honom  and  worship  also  should  IJ^^^oLmppe^a. 
be  given  unto  the  said  images.  And  so  the  empress,  sparing 
no  diligence  in  setting  up  of  images,  nor  cost  in  decking  them 
in  all  churches,  made  Constantinople  within  a  short  time 
altogether  like  Rome  itself.  And  now  you  may  see  that 
come^  to  pass,  which  bishop  Serenus  feared,  and  Gregory 
I.  forbade  in  vain;  to  wit,  that  images  should  in  no  wise 
be  worshipped.  For  now  not  only  the  simple  and  miwise, 
(unto  whom  images,  as  the  Scriptures  teach,  be  specially  a 
snare,)  but  the  bishops,  and  learned  men  also,  fall  to  idolatry 
by  occasion  of  images,  yea,  and  make  decrees  and  laws' 
for  the  maintenance  of  the  same.  So  hard  is  it,  and  indeed 
impossible,  any  long  time  to  have  unages  publicly  in  churches 
and  temples  without  idolatry,  as  by  the  space  of  little  more 
than  one  hundred  years  betwixt  Gregory  I.  forbidding  most 
strictly  the  worshipping  of  images,  and  Gregory  III.,  Paul, 
and  Leo  III.  bishops  of  Rome,  with  this  council,  command- 
ing and  decreeing  that  images  should  be  worshipped,  most 
evidently  appeareth. 

Now  when  Constantine,  the  young  emperor,  came  to 
■he  age  of  twenty  years,  he  was  daily  in  less  and  less  esti- 
mation. For  such  as  were  about  his  mother  persuaded 
ler,  that  it  was  God's  determination,  that  she  should  reign 
done,  and  not  her  son  with  her.  The  ambitious  woman, 
)elieving  the  same,  deprived  her  son  of  all  imperial  dig- 
lity;  and  compelled  all  the  men  of  war,  with  their  cap- 
ains,  to  swear  to  her,  that  they  would  not  suffer  her  son 
Constantine  to  reign  during  her  life.  With  which  indig- 
lity  the  young  prince  bemg  moved,  recovered  the  regiment 

f  which  were]  which  was  A.  ^  come]  cummen  A. 

s  put  up]  set  up  A,  '  and  laws]  and  laws  also  A. 


186 


The  Second  Part  of  the  Sermon 


of  the  empire  unto  himself  by  force ;  and  being  brought 
up  in  true  religion  in  his  father's  time,  seeing  the  super- 
stition of  his  mother  Irene,  and  the  idolatry  committed  by 
images,  cast  doAvn,  brake,  and  burned  all  the  idols  and 
images  that  his  mother  had  set  up.  But  within  a  few  years 
after,  Irene,  the  empress,  taken  again  into  her  son's  favour, 
after  she  had  persuaded  him  to  put  out  Nicephorus  his 
uncle's  eyes,  and  to  cut  out  the  tongues  of  his  four  other 
uncles,  and  to  forsake  his  wife,  and  by  such  means  to  bring 
him  into  hatred^  with  all  his  subjects ;  now  further  to  declare 
that  she  was  no  changeling,  but  the  same  woman  that  had 
before  digged  up  and  burned  her  father-in-law's  body,  and 
that  she  would  be  as  natural  a  mother  as  she  had  been  a 
kind  daughter',  seeing  the  images,  which  she  loved  so  well, 
and  had  with  so  great  cost  set  up,  daily  destroyed  by  her 
son,  the  emperor,  by  the  help  of  certain  good  companions, 
deprived  her  son  of  the  empire;  and  first,  like  a  kind  and 
loving  mother,  put  out  both  his  eyes,  and  laid  him  in 
prison,  where,  after  long  and  many  torments,  she  at  the 
last  most  cruelly  slew  him. 

In  this  history,  joined  to  Eutropius,  it  is  written,  that 
the  sun  was  darkened  by  the  space  of  seventeen  days  most 
strangely  and  dreadfully,  and  that  all  men  said,  that  for 
the  horribleness  of  that  cruel  and  unnatural  fact  of  Irene, 
and  the  putting  out  of  the  emperor's  eyes,  the  sun  had 
lost  his  light.  But,  indeed,  God  would  signify,  by  the 
darkness  of  the  sun,  into  what  darkness  and  blindness  of 
ignorance  and  idolatry  Christendom"*  should  fall  by  the 
occasion  of  images.  The  bright  sun  of  his  eternal  truth, 
and  hght  of  his  holy  word,  by  the  mists  and  black  clouds 
of  men's  traditions  being  blemished  and  darkened,  as  by 
sundry  most  terrible  earthquakes,  that  happened  about 
the  same  time,  God  signified,  that  the  quiet  estate"  of 
true  religion  should  by  such  idolatry  be  most  horribly 
tossed  and  turmoiled.  And  here  may  you  see  what  a  gra- 
cious and  virtuous  lady  this  Irene  was,  how  loving  a  niece 
to  her  husband's  uncles,  how  kind  a  mother-in-law  to  her 
son's  wife,  how  loving  a  daughter  to  her  father-in-law, 
how  natural  a  mother  to  her  own  son,  and  what  a  stout  and 
valiant  captain  the  bishops  of  Rome  had  of  her,  for  the 
setting  up  and  maintenance  of  their  idols  or  images".  Surely 
they  could  not  have  found  a  meeter  patron  for  the  main- 
tenance of  such  a  matter,  than  this  Irene,  whose  ambition 

k  into  hatred]  in  hatred  A.  "  estate]  state  A. 

'  a  kind  daughter]  kind  daughter  A.       "  or  images]  and  images  A. 

»  christendornj  all  Christendom  A. 


against  Peril  of  Idola  try. 


187 


and  desire  of  rule  was  insatiable,  whose  treason,  continually 
studied  and  wrought,  was  most  abominable,  whose  wicked 
and  unnatural  cruelty  passed  Medea  and  Progne,  whose 
detestable  parricides  have  ministered  matter  to  poets  to  write 
their  horrible  tragedies. 

And  yet  certain  historiographers,  who  do  put  in  writing 
all  these  her  horrible  wickednessesP,  for  love  they  had  to 
images,  which  she  maintained,  do  praise^  her  as  a  godly 
empress,  and  as  sent  from  God.  Such  is  the  blindness  of 
false  superstition,  if  it  once  take  possession  in  a  man's 
mind,  that  it  will  both  declare  the  vices  of  wicked  princes, 
and  also  commend  them.  But  not  long  after,  the  said 
Irene  being  suspected  to  the  prmces  and  lords  of  Greece  of 
treason,  in  alienating  the  empire  to  Charles  king  of  the 
Francons,  and  for  practising  a  secret  marriage  between 
herself  and  the  said  king,  and  being  convicted  of  the  same, 
was  by  the  said  lords  deposed  and  deprived  again  of  the 
empire,  and  carried  into  exile  into  the  island  Lesbos,  where 
she  ended  her  lewd  life. 

Whilc^  these  tragedies  about  images  were  thus  work- 
ing^ in  Greece,  the  same  question  of  the  use  of  images  in 
churches  began  to  be  moved  in  Spain  also.  And  at  Eli-  Another  coun- 
beri,  a  notable^  city,  now  called  Granate,  was  a  council  jj^^^^g^J"^^ 
of  Spanish  bishops  and  other  learned  men  assembled ;  and 
there,  after  long  deliberation  and  debating  of  the  matter,  it 
was  concluded  at  length  by  the"  whole  council,  after  this 
sort,  in  the  thirty-sixth  article. 

We  think  that  pictures  ought  not  to  be  in  churches.  Decrees  of  the 
lest  that  which  is  honoured  or  worshipped  be  painted  on  ^z^^^^' 
walls.  And  in  the  forty-first  canon  of  that  council,  it  is 
thus  written:  "We  thought  good  to  admonish  the  faithful, 
that,  as  much  as  in  them  lieth,  they  suffer  no  images  to 
be  in  their  houses :  but  if  they  fear  any  violence  of  their 
servants,  at  the  least  let  them  keep  themselves  clean  and 
pure  from  images;  if  they  do  not  so,  let  them  be  ac- 
counted as  none  of  the  church."  Note  here,  I  pray  you, 
how  a  whole  and  great  country  in  the  west  and  south  parts 
of  Europe,  nearer  to  Rome  a  great  deal  than  to  Greece  in 
situation  of  place,  do  agree  with  the  Greeks  against  images, 
and  do  not  only  forbid  them  in  churches,  but  also  in  pri- 
vate houses,  and  do  excommunicate  them  that  do  the  con- 
trary :  and  another  council  of  the  learned  men  of  all  Spain  Yet  another 
also,  called  concilium  Toletanum  duodecimum,  decreed  and  ^^^^^ 


p  wickednesses]  wickedness  A. 
*  do  praise]  to  praise  A. 
'  While]  Whiles  A. 


•  working]  in  working  A. 

*  notable]  noble  A. 
u  by  the]  of  the  A. 


188 


The,  Second  Part  of  the  Sermon 


determined  likewise  against  images  and  image-worshippers. 
But  when  these  decrees  of  the  Spanish  council  at  Eliberi 
came  to  the  knowledge  of  the  bishop  of  Rome  and  his  ad- 
herents, they,  fearing^  lest  all  Germany  also  would  decree 
against  images  and  forsake  them,  thought  to  prevent  the 
matter,  and  by  the  consent  and  help  of  the  prince  of 
Francons  (whose  power  was  then  most  great  in  the  west 
parts  of  the  world)  assembled  a  council  of  Germans  at 
Frankford,  and  there  procured  the  Spanish  council  against 
images  aforementioned  to  be  condemned  by  the  name  of 
the  Felician  heresy,  (for  that  Felix,  bishop  of  Aquitania, 
was  chief  in  that  council,)  and  obtained  that  the  acts  of  the 
second  Nicene  council  assembled  by  Irene,  (the  holy  em- 
press whom  ye  heard  of  before,)  and  the  sentence  of  the 
bishop  of  Rome  for  images,  might  be  received.  For  much 
after  this  sort  do  the  Papists  report  of  the  historyy  of  the 
council  of  Frankford.  Notwithstanding  the  book  of  Carolus 
Magnus  his  own  writing,  as  the  title  sheweth,  which  is  now 
put  in  print,  and  commonly  in  men's  hands,  sheweth  the 
judgment  of  that  prince,  and  of  the  whole  council  of  Frank- 
ford also,  to  be  against  images,  and  against  the  second 
council  of  Nice  assembled  by  Irene  for  images  ;  and  calleth 
it  an  arrogant,  foolish,  and  ungodly  council ;  and  declareth 
the  assembly  of  the  council  of  Frankford  to  have  been  di- 
rectly made  and  gathered  against  that  Nicene  council,  and 
the  errors  of  the  same.  So  that  it  must  needs  follow,  that 
either  there  were  in  one  prince's  time  two  councils  as- 
sembled at  Frankford,  one  contrary  to  the  other''',  which 
by  no  history  doth  appear ;  or  else  that  after  their  custom 
the  popes  and  Papists  have  most  shamefully  corrupted  the 
council^  as  their  manner  is  to  handle,  not  only  councils, 
but  also  all  histories  and  writings  of  the  old  doctors, 
falsifying  and  corrupting  them  for  the  maintenance  of 
their  wicked  and  ungodly  purposes,  as  hath  in  times  of  late 
come  to  light,  and  doth  in  our  days  more  and  more  con- 


The  forged  gift  tiuually  appear  most  evidently.  Let  the  forged  gift  of 
of^consianiine,  Qonstantine,  and  the  notable  attempt  to  falsify  the  first 
Nicene  council  for  the  pope's  supremacy,  practised  by 
Nicene  council  popes  in  St.  Augustiuc's  time,  be  a  witness  hereof:  which 
like  to  be  falsi-  practice  indeed  had  then  taken  effect,  had  not  the  diligence 


and  wisdom  of  St.  Augustine,  and  other  learned  and  godly 
bishops  in  Afric,  by  their  great  labour  and  charges  also, 
resisted  and  stopped  the  same.  Now  to  come  towards  an 
end  of  this  history,  and  to  shew  you  the  principal  point 


*  fearing]  feared  A. 

y  of  the  history]  the  history  A. 


» to  the  other]  to  another  A. 
*  the  council]  that  council  A. 


against  Peril  of  Idolatry. 


189 


that  came  to  pass  by  the  mamtenance  of  images.  Whereas, 
from  Constammus  Magnus'  time,  imtil  this  day^,  all  au- 
thority imperial  and  princely  dominion  of  the  empire  of 
Rome  remained  continually  in  the  right  and  possession  of 
the  emperors,  who  had  their  continuance  and  seat  imperial 
at  Constantinople,  the  city  royal :  Leo  the  third,  then  bi- 
shop of  Rome,  seeing  the  Greek  emperors  so  bent  against 
his  gods  of  gold  and  silver,  timber  and  stone,  and  having 
the  king  of  the  Francons  or  Frenchmen,  named  Charles, 
whose  power  was  exceeding  great  in  the  west  countries, 
very  applicable  to  his  mind,  for  causes  hereafter  appearing, 
under  the  pretence  that  they  of  Constantinople  were  for 
that  matter  of  images  under  the  pope's  ban  and  curse,  and 
therefore  unworthy  to  be  emperors,  or  to  bear  rule,  and  for 
that  the  emperors  of  Greece,  being  far  off,  were  not  ready  at 
a  beck  to  defend  the  pope  against  the  Lombards  his  enemies, 
and  other^  with  whom  he  had  variance  :  this  Leo  the  third, 
I  say,  attempted  a  thing  exceeding  strange  and  unheard  of 
before,  and  of  incredible  boldness  and  presumption:  for 
he  by  his  papal  authority  doth  translate  the  government 
of  the  empire  and  the  crown  and  name  imperial  from  the 
Greeks,  and  giveth  it  unto  Charles  the  great,  king  of  the 
Francons,  not  without  the  consent  of  the  forenamed  Irene, 
empress  of  Greece,  who  also  sought  to  be  joined  in  mar- 
riage with  the  said  Charles.  For  the  which  cause  the  said  These  things 
Irene  was  by  the  lords  of  Greece  deposed  and  banished,  as  ^boJ^*|^hr  ear 
one  that  had  betrayed  the  empire,  as  ye  before  have  heard,  of  ourLordSs. 
And  the  said  princes  of  Greece  did,  after  the  deprivation  of 
the  said  Irene,  by  common  consent,  elect  and  create,  as 
they  always  had  done,  an  emperor  named  Nicephorus, 
whom  the  bishop  of  Rome,  and  they  of  the  west,  would 
not  acknowledge  for  their  emperor ;  for  they  had  already 
created  them  another,  and  so  there  became  two  emperors. 
And  the  empire,  which  was  before  one,  was  divided  into 
two  parts,  upon  occasion  of  idols  and  images,  and  the  wor- 
shipping of  them  :  even  as  the  kingdom  of  the  Israelites  was 
in  old  time,  for  the  like  cause  of  idolatry,  divided  in  king 
Roboam  his  time.  And  so  the  bishop  of  Rome  having  the 
favour  of  Charles  the  great  by  this  means  assured  to  him, 
was  wondrously  enhanced  in  power  and  authority,  and  did  in 
all  the  west  church,  especially^  in  Italy,  what  he  lust,  where 
•mages  Avere  set  up,  garnished,  and  worshipped  of  all  sorts 
3f  men.  But  images  were  not  so  fast  set  up,  and  so  much 
lonoured  in  Italy  and  the  west,  but  Nicephorus,  emperor 


this  day]  that  day  A. 
17 


c  other]  others  A. 


especially]  specially  A. 


190 


The  Second  Part  of  the  Sermon 


Or,  stauratius.  of  Constantinople,  and  his  successors  Scaui'atius,  the  two 
Michaels,  Leo,  Theophilus,  and  other  emperors  their  suc- 
cessors in  the  empire  of  Greece,  continually  pulled  them 
down,  brake  them,  burned  them,  and  destroyed  them  as 
fast.  And  when  Theodorus  emperor  would  at  the  council 
of  Lyons  have  agreed  with  the  bishop  of  Rome,  and  have 
set  up  images,  he  Avas  by  the  nobles  of  the  empire  of  Greece 
deprived,  and  another  chosen  in  his  place  ;  and  so  rose  a 
jealousy,  suspicion,  grudge,  hatred,  and  enmity  between 
the  Christians  and  empires  of  the  east  countries  and  west, 
which  could  never  be  quenched  or  pacified.  So  that  when 
the  Saracens  first,  and  afterward  the  Turks,  invaded  the  ' 
Christians,  the  one  part  of  Christendom  would  not  help 
the  other.  By  reason  whereof  at  the  last,  the  noble  empire 
of  Greece,  and  the  city  imperial  Constantinople,  was  lost, 
and  is  come  into  the  hands  of  the  infidels,  who  now  have 
overrun  almost  all  Christendom,  and  possessing  past  the  mid- 
dle of  Hungary,  which  is  part  of  the  west  empire,  do  hang 
over  all  our  heads,  to  the  utter  danger  of  all  Christendom. 

Thus  we  see  what  a  sea  of  mischiefs  the  maintenance 
of  images  hath  wrought  with  it ;  what  an  horrible  schism 
between  the  east  and  the  west  church ;  what  an  hatred 
between  one  Christian  and  another  ;  councils  against  coun- 
cils, church  against  church,.  Christians  against  Christians, 
princes  against  princes,  rebellions,  treasons,  unnatural  and 
most  cruel  murders ;  the  daughter  digging  up  and  burnmg 
her  father  the  emperor's  body^;  the  mother,  for  love  of 
idols,  most  abommably  murdering  her  own  son,  being  an 
emperor ;  at  the  last,  the  tearing  in  sunder  of  Christendom 
and  the  empire  into  two  pieces,  till  the  infidels,  Saracens 
and  Turks,  common  enemies  to  both  parts,  have  most 
cruelly  vanquished,  destroyed,  and  subdued  the  one  part, 
the  whole  empire  of  Greece,  Asia  the  Less,  Thracia,  Mace- 
donia, Epirus,  and  many  other  great  and  goodly  countries 
and  provinces,  and  have  won  a  great  piece  of  the  other 
empire,  and  put  the  whole  in  dreadful  fear  and  most  hor- 
rible danger.  For  it  is  not  without  a  just  and  great  cause 
to  be  dread,  lest  as  the  empire  of  Rome  was  even  for  the 
like  cause  of  images,  and  the  worshipping  of  them,  torn  in 
pieces  and  divided,  as  was  for  idolatry  the  kingdom  of  Israel 
in  old  time  divided ;  so  like  punishment,  as  for  the  likea 
ofience  fell  upon  the  Jews,  will  also  light  upon  us;  that  is  J 
lest  the  cruel  tyrant,  and  enemy  of  our  commonwealth  and?; 
religion,  the  Turk,  by  God's  just  vengeance,  in  likewise. 


•  emperor's  body]  emperor  his  body  A. 


I 


against  Peril  of  Idolatry, 


191 


partly  murder,  and  partly  lead  away  into  captivity  us 
Christians,  as  did  the  Assyrian  and  Babylonian  kings 
murder  and  lead  away  the  Israelites ;  and  lest  the  empire 
of  Rome  and  Christian  religion  be  so  utterly  brought  under 
foot,  as  was  then  the  kingdom  of  Israel  and  true  religion*" 
of  God,  whereunto  the  matter  already  (as  I  have  declared) 
shrewdly  inclineth  on  our  part,  the  greater  part  of  Christen- 
dom, within  less  than  three  hundred  years  space,  being 
brought  into'  captivity  and  most  miserable  thraldom  under 
the  Turk'',  and  the  noble  empire  of  Greece  clean  everted. 
Whereas,  if  the  Christians,  divided  by  these  image-matters, 
had  holden  together,  no  infidels  and  miscreants  could  thus 
have  prevailed  against  cluristendom.  And  all  this  mischief 
and  misery,  which  we  have  hitherto  fallen  into,  do  we  owe 
to  our  mighty  gods  of  gold  and  silver,  stock  and  stone,  in 
whose  help  and  defence  (where  they  cannot  help  them- 
selves) we  have  trusted  so  long,  until  our  enemies  the  in- 
fidels have  overcome  and  overrun  us  almost  altogether.  A 
just  reward  for  those  that  have  left  the  mighty  living  God, 
the  Lord  of  hosts,  and  have  stooped  and  given  the  honour 
due  to  him  to  dead  blocks  and  stocks,  who  have  eyes  and 
see  not,  ears  and  hear  not',  feet  and  cannot  go,  and  so  forth, 
and  are  cursed  of  God,  and  all  they  that  make  them,  and 
that  put  their  trust  in  them. 

Thus  you  understand,  well-beloved  in  our  saviour  Christ, 
i  by  the  judgment  of  the  old  learned  and  godly  doctors  of 
the  church,  and  by  ancient  histories  ecclesiastical,  agree- 

iing  to  the  verity  of  God's  word,  alleged  out  of  the  Old 
Testament  and  the  New,  that  images  and  image-worship- 
ping were  in  the  primitive  church  (which  was  most  pure 
and  uncorrupt)  abhorred  and  detested,  as  abominable  and 
contrary  to  true  Christian  religion.  And  that  when  images 
began  to  creep  into  the  church,  they  were  not  only  spoken 
and  written  against  by  godly  and  learned  bishops,  doctors, 
and  clerks,  but  also  condemned  by  whole  councils  of  bi- 
shops and  learned  men  assembled  together ;  yea,  the  said 
m  images  by  many  Christian  emperors  and  bishops  were  de- 
lol  faced,  broken,  and  destroyed,  and  that  above  seven  hun- 
■  dred  and  eight  hundred  years  ago,  and  that  therefore  it  is 
iB  not  of  late  days  (as  some  would  bear  you  in  hand)  that 
taB  images  and  image-worshipping  have  been  spoken  and  writ- 
inten  against.  Finally,  you  have  heard  what  mischief  and 
niBmisery  hath  by  the  occasion  of  the  said  images  fallen  upon 
ijl  whole  Christendom,  besides  the  loss  of  infinite  souls,  which 


'  religion]  region  A. 
6  into]  in  A. 


b  Turk]  Turks  A. 

'  ears  and  hear  not]  omiited  B- 


192 


The  Third  Part  of  the  Sermon 


is  most  horrible  of  all.  Wherefore  let  us  beseech  God, 
that  we,  being  warned  by  his  holy  word,  forbidding  all  idol- 
atry, and  by  the  writing'^'  of  old  godly  doctors,  and  eccle- 
siastical histories,  written  and  preserved  by  God's  ordinance 
for  Our  admonition  and  warning,  may  flee  from  all  idolatry, 
and  so  escape  the  horrible  punishment  and  plagues,  as  well 
worldly  as  everlasting,  threatened  for  the  same,  which  God 
our  heavenly  father  grant  us,  for  our  only  saviour  and  me- 
diator, Jesus  Christ's  sake.  Amen. 


The  Third  Part  of  the  Homily  against  Images^  and 
the  worshipping  of  them,  containing  the  Confutation 
of  the  principal  Arguments  which  are  used  to  be  made 
for  the  Maintenance  of  Images,  Which  Part  may 
serve  to  instruct  the  Curates  themselves,  or  Men  of 
good  Understanding, 

Now  ye  have  heard  how  plainly,  how  vehemently,  and 
that  in  many  places,  the  word  of  God  speaketh  against  not 
only  idolatry  and  worshipping  of  images,  but  also  against 
idols  and  images  themselves:  (I  mean  always  thus  herein, 
in  that  we  be  stirred  and  provoked  by  them  to  worship  them, 
and  not  as  though  they  were  simply  forbidden  by  the  Ncav 
Testament,  without  such  occasion  and  danger.)  And  ye 
have  heard  likewise  out  of  histories  ecclesiastical,  the  begin- 
ning, proceeding,  and  success  of  idolatry  by  images,  and  the 
great  contention  in  the  church  of  Christ  about  them,  to  the 
great  trouble  and  decay  of  Christendom.  And  withal  ye 
have  heard  the  sentences  of  old  ancient  fathers,  and  godly 
learned  doctors  and  bishops,  against  images  and  idolatry, 
taken  out  of  their  own  writings.  It  remaineth,  that  such 
reasons  as  be  made  for  the  maintenance  of  images,  and  ex- 
cessive painting,  gilding,  and  decking,  as  well  of  them  as  of 
the  temples  or  churches,  also  be  answered  and  confuted, 
partly  by  application  of  some  places  before  alleged  to  their 
reasons,  and  partly  by  otherwise  answering  the  same.  Which 
part  hath  the  last  place  in  this  treatise,  for  that  it  cannot  be 
well  understood™  of  the  meaner  sort,  nor  the  arguments  of 
image-maintainers  can,  without  prolixity  too  much  tedious", 
be  answered  without  the  knowledge  of  the  treatise  going  be- 


k  writing]  writings  A. 
'  as  of]  as  A. 


^  be  well  understood]  well  be  un- 
derstanded  A. 

"  tedious]  testious  A. 


against  Peril  of  Idolatry.  193 


fore.  And  although  divers  things  before  mentioned  be  here 
rehearsed  again,  yet  this  repetition  is  not  superfluous,  but 
in  a  manner  necessary,  for  that  the  simple  sort  cannot  else 
understand  how  the  aforesaid  places  are  to  be  appUed  to  the 
arguments  of  such  as  do  maintain  images,  wherewith  other- 
wise they  might  be  abused. 

First,  it  is  alleged  by  them  that  maintain  images,  that  all 
laws,  prohibitions,  and  curses,  noted  by  us  out  of  the  holy 
scripture,  and  sentences  of  the  doctors  also  by  us  alleged, 
against  images  and  the  worshipping  of  them,  appertain  to  the 
idols  of  the  Gentiles  or  pagans,  as  the  idol  of  Jupiter,  Mars, 
Mercury,  &c.  and  not  to  our  images  of  God,  of  Christ,  and 
his  saints.  But  it  shall  be  declared  both  by  God^s  word, 
and  the  sentences  of  the  ancient  doctors,  and  judgment  of 
the  primitive  church,  that  all  images,  as  well  ours  as  the 
idols  of  the  Gentiles,  be  forbidden  and  unlawful,  namely  in 
churches  and  temples.  And  first  this  is  to  be  replied  out  of 
God's  word,  that  the  images  of  God  the  Father,  the  Son, 
and  the  Holy  Ghost,  either  severally,  or  the  images  of  the 
Trinity,  which  we  had  in  every  church,  be  by  the  scriptures 
expressly  and  directly  forbidden  and  condemned,  as  appear- 
eth  by  these  places  :  The  Lord  spake  unto  you  out  of  MeDeut.4.[i2,i6.] 
middle  of  fire:  you  heard  the  voice  or  sound  of  his  words, 
but  you  did  see  no  form  or  shape  at  all,  lest  peradventure 
you,  being  deceived,  should  make  to  yourself  any  graven 
image  or  likeness:  and  so  forth,  as  is  at  large  rehearsed  in 
the  first  part  of  this  treatise*'  against  images.  And  therefore 
in  the  old  law,  the  middle  of  the  propitiatory,  which  pre- 
sented? God's  seat,  was  empty,  lest  any  should  take  occasion 
to  make  any  similitude  or  likeness  of  him.  Esaias^,  after 
he  hath  set  forth  the  incomprehensible  majesty  of  God,  he 
asketh.  To  whom  then  loill ye  make  God  like?  or  what  si-  isaiah40.  [i8- 
militude  willy e  set  upuntohim?  Shall  thecarvermake  him 
a  carved^  image?  ^nd  shall  the  goldsmith  cover  him  with 
gold,  or  cast  him  into  a  form  of  silver  plates?  Jind  for  the 
poor  man,  shall  theimage-maker  frame  animage  of  timber, 
that  he  may  have  somewhat  to  set  up  also?  And  after  this 
he  crieth  out;  0  wretches,  heard  ye  never  of  this?  Hath  it  [isaiah  40. 21.] 
not  been  preached  to  you  since^  the  beginning,  how  by  the 
creation  of  the  world,  and  the  greatness  of  the  work,  they 
might  understand  the  majesty  of  God,  the  maker  and  crea- 
tor of  all,  to  be  greater  than  that  it  could  be  expressed  or  set 
forth  in  any  image  or  bodily  similitude?  Thus  far  the  pro- 

°  treatise]  treaty  A.  '  carved]  carven  A. 

p  presented]  represented  A.  •  since]  sith  A. 

^Esaias]  Esay  A. 

17* 


194 


The  Third  Part  of  the  Sermon 


phet  Esaias*,  who,  from  the  forty -fourth  chapter  to  the  forty- 
ninth,  intreateth  in  a  manner  of  no  other  thing.  And  St. 
Paul,  in  the  Acts  of  the  Apostles,  evidently  teacheth  the 

Acts  17.  [29.]  same,  that  no  similitude  can  be  made  unto  God,  iji  gold^ 
silver,  stone,  or  any  other  7natter.  By  these  and  many  other 
places  of  scripture  it  is  evident,  that  no  image  either  ought 
or  can  be  made  unto  God.  For  how  can  God,  a  most  pure 
spirit,  whom  man  never  saw,  be  expressed  by  a  gross, 
bodily,  and  visible  similitude  ?  How  can  the  infinite  ma- 
jesty and  greatness  of  God,  incomprehensible  to  man's 
mind,  much  more  not  able  to  be  compassed  with  the  sense, 
be  expressed  in  a  small"  and  little  image?  How  can  a  dead 
and  dumb  image  express  the  living  God?  What  can  an 
image,  which,  when  it  is  fallen,  cannot  rise  up  again,  which 
can  neither  help  his  friends,  nor  hurt  his  enemies,  express 
of  the  most  puissant  and  mighty  God,  who  alone  is  able  to 
reward  his  friends,  and  to  destroy  his  enemies  everlastingly? 

Habac.  2.  [18.]  A  man  might  justly  cry  with  the  prophet  Habacuc,  Shall 
such  images  instruct  or  teach  any  thing  right  of  God?  or 
shall  they  become  doctors?  Wherefore  men  that  have  made 
an  image  of  God,  whereby  to  honour  him,  have  thereby 
dishonoured  him  most  highly,  diminished  his  majesty,  ble- 
mished his  glory,  and  falsified  his  truth.  And  therefore 
St.  Paul  saith,  that  such  as  have  framed  any  similitude  or 
image  of  God,  like  a  mortal  man,  or  any  other  likeness,  in 

Rom.  1.  [25.]  timber,  stone,  or  other  matter,  have  changed  his  truth  into 
a  lie.  For  both  they  thought  it  to  be  no  longer  that  which 
it  was,  a  stock  or  a  stone,  and  took  it  to  be  that  which  it 
was  not,  as  God,  or  an  image  of  God.    Wherefore  an  image 

John  8.  [44.]  of  God  is  uot  Only  a  lie,  but  a  double  lie  also.  But  the  devil 
is  a  liar,  and  the  father  of  lies:  wherefore  the  lying  images, 
which  be  made  of  God,  to  his  great  dishonour,  and  horrible 
danger  of  his  people,  came  from  the  devil. 

Wherefore  they  be  convict  of  foolishness  and  wicked- 
ness in  making  of  images  of  God,  or  the  Trinity,  for  that 
no  image  of  God  ought  or  can  be  made,  as  by  the  scrip- 
tures and  good  reason  evidently  appeareth  :  yea,  and  once 
to  desire  an  image  of  God,  cometh  of  infidelity,  thinking 
not  God  to  be  present,  except  they  might  see  some  sign 
or  image  of  him,  as  appeareth  by  the  Hebrews  in  the  wil- 
derness, willing  Aaron  to  make  them  gods,  whom  they 
might  see  go  before  them.  Where  they  object,  that  seeing 
in  Esaias  and  Daniel  be  certain  descriptions  of  God, 
as  sitting  on  a  high  seat,  &c.  why  may  not  a  painter  Uke- 


♦  Esaias]  Esay  A. 


«  small]  finite  A. 


against  Peril  of  Idolatry.  195 

wise  set  him  forth  in  colours  to  be  seen,  as  it  were  a  judge 
sitting  in  a  throne,  as  well  as  he  is  described  in  writing  by 
the  prophets^  seeing  that  scripture,  or  writing,  and  pictiue 
dilfer  but  a  little  ?  First,  it  is  to  be  answered,  that  things 
forbidden  by  God's  word,  as  painting  of  images  of  God,  and 
things  permitted  of  God,  as  such  descriptions  used  of  the 
prophets,  be  not  all  one :  neither  ought  nor  can  man's 
reason  (although  it  shew  never  so  goodly)  prevail  any 
thing  against  God's  express  word,  and  plain  statute-law,  as 
I  may  well  term  it.  Furthermore,  the  scripture,  although 
it  have  certain  descriptions  of  God,  yet  if  you  read  on  forth, 
it  expoundeth  itself,  declaring,  that  God  is  a  pure  spirit, 
infinite,  who  replenisheth  heaven  and  earth,  which  the  pic- 
ture doth  not,  nor  expoundethy  itself,  but  rather,  when  it 
hath  set  God  forth  in  a  bodily  similitude,  leaveth  a  man 
there,  and  will  easily  bring  one  into  the  heresy  of  the  An- 
thropomorphites,  thinking  God  to  have  hands  and  feet,  and 
to  sit  as  a  man  doth :  which  they  that  do  (saith  St.  Au- 
gustine in  his  book  Be  Fide  et  Symbolo,  cap.  7.)  fall  into 
that  sacrilege,  which  the  apostle  detesteth  in  those,  who 
have  changed  the  glory  of  the  incorruptible  God  into  the 
similitude  of  a  corruptible  man.  For  it  is  wickedness  for  a 
Christian  to  erect  such  an  image  to  God  in  a  temple,  and 
much  more  wickedness  to  erect  such  a  one  in  his  heart,  by 
believing  of  it.  But  to  this  they  reply,  that,  this  reason 
notwithstanding,  images  of  Christ  may  be  made,  for  that  he 
took  upon  him  flesh,  and  became  man.  It  were  well  that 
they  would  first  grant,  that  they  have  hitherto  done  most 
wickedly,  in  making  and  maintaining  of  images  of  God  and 
of  the  Trinity  in  every  place,  whereof  they  are  by  force 
of  God's  word  and  good  reason  convicted;  and  then  to 
descend  to  the  trial  for  other  images. 

Now  concerning  their  objection,  that  an  image  of  Christ 
may  be  made,  the  answer  is  easy  :  for  in  God's  word  and 
'eligion,  it  is  not  only  required"^  whether  a  thing  may  be 
lone  or  no ;  but  also,  whether  it  be  lawful  and  agreeable 
o  God's  word  to  be  done  or  no.    For  all  wickedness  may 
)e  and  is  daily  done,  which  yet  ought  not  to  be  done.  And 
he  words  of  the  reasons  above  alleged  out  of  the  scriptures 
re,  that  images  neither  ought  nor  can  be  made  unto  God. 
Vherefore  to  reply,  that  images  of  Christ  may  be  made, 
xcept  withal  it  be  proved  that  it  is  lawful  for  them  to  be 
lade,  is,  rather  than  to  hold  one's  peace,  to  say  somewhat, 
ut  nothing  to  the  purpose.    And  yet  it  appeareth  that  no 

^  by  the  prophets]  of  the  prophets  A. 

y  nor  expoundeth]  nor  expoundeth  not  A.        ^  required]  inquired  A. 


196 


The  Third  Part  of  the  Sermon 


image  can  be  made  of  Christ,  but  a  lying  image,  (as  the 
scripture  pecuUarly  calleth  images  Ues,)  for  Christ  is  God 

Rom.  I.  [23  ]  and  man.  Seeing  therefore,  that  for  the  Godhead%  which 
is  the  most  excellent  part,  no  images  can  be  made,  it  is 
falsely  called  the  image  of  Christ.  Wherefore  images  of 
Christ  be  not  only  defects,  but  also  lies.  Which  reason 
serveth  also  for  the  images  of  saints,  whose  souls,  the  most^ 
excellent  parts  of  them,  can  by  no  images  be  presented  and 
expressed.  Wherefore  they  be  no  images  of  saints,  whose 
souls  reign  in  joy  with  God,  but  of  the  bodies  of  saints, 
which  as  yet  lie  putrefied  in  the  graves.  Furthermore,  no 
true  image  can  be  made  of  Christ's  body,  for  it  is  unknown 
now  of  what  form  and  countenance  he  was.  And  there  be 
in  Greece,  and  at  Rome,  and  in  other  places,  divers  images 
of  Christ,  and  none  of  them  Hke  to  other*=;  and  yet  every 
of  them  affirmeth,  that  theirs  is  the  true  and  lively  image  of 
Christ,  which  cannot  possible  be.  Wherefore,  as  soon  as 
an  image  of  Christ  is  made,  by  and  by  is  a  lie  made  of  him, 
which  by  God's  word  is  forbidden.  Which  also  is  true  of 
the  images  of  any  saints  of  antiquity,  for  that  it  is  unknown 
of  what  form  and  countenance  they  were.  Wherefore 
seeing  that  religion  ought  to  be  grounded  upon  truth, 
images,  which  cannot  be  without  lies,  ought  not  to  be  made, 
or  put  to  any  use  of  religion,  or  to  be  placed  in  churches 
and  temples,  places  peculiarly  appointed  to  true  religion 
and  service  of  God.  And  thus  much,  that  no  true  image 
of  God,  our  saviour  Christ,  or  his  saints,  can  be  made  : 
wherewithal  is  also  confuted  that  their  allegation,  that 
images  be  the  laymen's  books.  For  it  is  evident,  by  that"^ 
which  is  afore  rehearsed,  that  they  teach  no  things  of  God, 
of  our  saviour  Christ,  and  of  his  saints,  but  lies  and  errors. 
Wherefore,  either  they  be  no  books,  or,  if  they  be,  they  be 
false  and  lying  books,  the  teachers  of  all  error. 

And  now  if  it  should  be  admitted  and  granted,  that  an 
image  of  Christ  could  truly  be  made,  yet  it  is^  unlawful 
that  it  should  be  made,  yea,  or  that  the  image  of  any  saint 
should  be  made,  specially  to  be  set  up  in  temples,  to  the 
great  and  unavoidable  danger  of  idolatry,  as  hereafter  shall 
be  proved.  And  first  concerning  the  image  of  Christ,  that 
though  it  might  be  had  truly,  yet  it  were  unlawful  to  have 

Lib.  1.  0.24.  it  in  churches  publicly,  is  a  notable  place  in  Irenaeus,  who 
reproved  the  heretics,  called  Gnostici,  for  that  they  carried 
about  the  image  of  Christ,  made  truly  after  his  own  pro- 


*  for  the  Godhead]  of  the  Godhead 
^  the  most]  the  more  A. 


other]  another  A. 
^  by  that]  of  that  A. 
•  yet  it  is]  yet  is  it  A. 


against  Peril  of  Idolatry. 


197 


portion  in  Pilate's  time,  (as  they  said,)  and  therefore  more 
to  be  esteemed  than  those  lying  images  of  him,  which  we 
now  have.  The  which  Gnostici  also  used  to  set  garlands 
upon  the  head  of  the  said  image,  to  shew  their  affection  to 
it. — But  to  go  to  God's  word.  Be  not,  I  pray  you,  the 
words*"  of  the  scripture  plain?  Beware  lest  tkou^  bei?igLeYit.2G.\^i.-i 
deceived,  make  to  thyself  (to  say,  to  any  use  of  rehgion)  any  scuipMie^pu 
graven  image,  or  any  similitude  of  any  thing,  ^^c.  «/^;i6/siie.simiiitudo. 
cursed  be  the  man  that  maketh  a  graven  or  molten  image, ^^^■'^ 
abomi?iation  before  the  Lord,  S,'C.  Be  not  our  images  such? 
Be  not  our  images  of  Christ  and  his  saints  either  carved, 
or  molten,  or  cast?,  or  simihtudes  of  men  and  women  ?  It 
is  happy'^  that  we  have  not  followed  the  Gentiles  in  makmg 
of  images  of  beasts,  fishes,  and  vermines  also.  Notwith- 
standing, the  image  of  an  horse,  as  also  the  image  of  the 
ass  that  Christ  rode  on,  have  in  divers  places  been  brought 
into  the  church  and  temple  of  God.  And  is  not  that  which 
is  written  in  the  begmning  of  the  Lord's  most  holy  law, 
and  daily  read  unto  you,  most  evident  also  ?  Thoit  shaltExod. -20.1^.2 
not  make  any  likeness  of  any  thing  in  heaven  above,  in 
earth  beneath,  or  i?i  the  water  under  the  earth,  4'C.  Could 
an}^  more  be  forbidden  and  said  than  this  ;  either  of  the  kinds 
of  images,  which  be  either  car^'ed,  molten,  or  otherwise 
similitudes;  or  of  things,  whereof  images  are  forbidden  to 
be  made  ?  Are  not  all  things  either  m  heaven,  earth,  or 
water  under  the  earth  ?  And  be  not  our  images  of  Christ 
and  his  saints  likenesses  of  thmgs  in  heaven,  earth,  or 
in  the  water?  If  they  continue  in  their  former  answer,  that 
these  prohibitions  concern  the  idols  of  the  Gentiles,  and 
not  our  images ;  first,  that  answer  is  already  confuted, 
concerning  the  images  of  God  and  the  Trinity  at  large, 
and  concerning  the  images  of  Christ  also,  by  Irenaeus. 
And  that  the  law  of  God  is  likewise  to  be  understood' 
against  all  our  images,  as  w^ell  of  Christ  as  his  saints,  in 
temples  and  churches,  appeareth  further  by  the  judgment 
of  the  old  doctors,  and  the  primitive  church.  Epiphanius 
renting  a  painted  cloth,  wherem  was  the  picture  of  Christ, 
or  of  some  saint,  affirming  it  to  be  against  our  rehgion,  that 
any  such  image  should  be  had  in  the  temple  or  church,  (as 
is  before'^  at  large  declared,)  judged,  that  not  only  idols 
of  the  Gentiles,  but  that  all  images  oJf  Christ  and  his  samts 
also,  were  forbidden  by  God's  word  and  our  religion.  Lac- 
tantius  affirming  it  to  be  certain,  that  no  true  religion  can 


^  words]  works  A. 

e  or  cast]  and  cast  A. 

^  It  is  happy]  Is  it  happy  A. 


'  understood]  understanded  A. 
k  before]  afore  A. 


19S 


The  Third  Part  of  the  Sermon 


be  where  any  image'  or  picture  is,  (as  is  before  declared,) 
judged,  that  as  well  all  images  and  pictures,  as  the  idols 
of  the  Gentiles,  were  forbidden,  else  would  he  not  so  ge- 
Lib.  4.  c.  3.     nerally  have  spoken  and  pronounced  of  them.    And  St. 
De  Civ.  Dei.    Augustiu  (as  is  before  alleged)  greatly  alloweth  M.  Varro, 
affirming  that  religion  is  most  pure  without  images ;  and 
saith  himself,  images  be  of  more  force  to  crook  an  unhappy 
In  Psai.  36.     soul,  than  to  teach  and  instruct  it.    And  he  saith  further, 
and  113.        Every  child,  yea,  every  beast  knoweth  that  it  is  not  God 
that  they  see.    Wherefore  then  doth  the  Holy  Ghost  so 
often  monish  us  of  that  which  all  men  know  ?  Whereunto 
St.  Augustin  answereth  thus :  For,  saith  he,  when  images 
are  placed  in  temples,  and  set  in  honourable  sublimity,  and 
begin  once  to  be  worshipped,  forthwith  breedeth  the  most 
vile  affection  of  error.     This  is  St.  Augustin's  judgment 
of  images  in  churches,  that  by  and  by  they  breed  error  and 
idolatry.    The  Christian  emperors,  the  learned  bishops,  all 
the  learned  men  of  Asia,  Greece,  and  Spain,  assembled  in 
councils  at  Constantinople  and  in  Spain,  seven  and  eight 
hundred  years  ago,  and  more,  condemning  and  destroying 
all  images,  as  well  of  Christ  as  of  the  saints,  set  up  by  the 
Christians,  (as  is  before  at  large  declared,)  testify,  that  they 
understood  God's  word  so,  that  it  forbade  our  images,  as 
Wisd.  14.  [13.]  well  as  the  idols  of  the  Gentiles.    And  as  it  is  written.  Sap. 

14.  that  images  were  not  from  the  beginning,  neither  shall 
they  continue  to  the  end :  so  were  they  not  in  the  begin- 
ning in  the  primitive  church;  God  grant  they  may  in  the 
end  be  destroyed.     For  all  "  Christians  in  the  primitive 
Origen.  com.   church,  as  Origcu  against  Celsus,  Cyprian  also,  and  Ar- 
a^cyp^ianus    '^^bi^^s       testify,  wcrc  sore  charged  and  complained  on, 
contra  Deme-  that  they  had  no  altars  nor  images.    Wherefore  did  they 
mum.         j^Qj.^  J  pj,g^y  yQ^j^  coufonii  thcmselvcs  to  the  Gentiles  in 
making  of  images,  but  for  lack  of  them  sustained  their 
heavy  displeasure,  if  they  had  taken  it  to  be  lawful  by 
God's  word  to  have  images  ?    It  is  evident,  therefore,  that 
they  took  all  images  to  be  unlawful  in  the  church  or  tem- 
ple of  God,  and  therefore  had  none,  (though  the  Gentiles 
therefore  were  most  highly  displeased,)  following  this  rule, 
Acts  5.  [29  ]     We  must  obey  God  rather  than  men.    And  Zephyrus"™, 
in  his  notes  upon  the  Apology  of  TertuUian,  gathereth, 
that  all  his  vehement  persuasion  should  be  but  cold,  ex- 
cept we  know  this  once  for  all,  that  Christian  men  in  his 
time  did  most  hate  images,  with  their  ornaments.  And 
Irenasus  (as  is  above  declared)  reproveth  the  heretics  called 


'  any  image]  an  image  A.  »  Zephyrus]  Zephyrius  A. 


against  Peril  of  Idolatry.  199 


Gnostici,  for  that  they  carried  about  the  image  of  Christ. 
Aiid  therefore  the  primitive  church,  which  is  specially  to 
be  followed,  as  most  mcoiTupt  and  pure,  had  publicly  in 
chiKches  neither  idols  of  the  Gentiles,  nor  any  other  images, 
as  thuigs  directly  forbidden  by  God's  word.  And  thus  it 
is  declared  by  God's  word,  the  sentences  of  the  doctors, 
and  the  judgment  of  the  primitive  church,  which  was  most 
pure  and  sincere,  that  all  images,  as  well  ours  as  the  idols 
of  the  Gentiles,  be  by  God's  word  forbidden,  and  therefore 
unlawful,  specially  in  temples  and  churches. 

Now  if  they  (as  their  custom  is)  flee  to  this  answer,  that 
God's  word  forbiddeth  not  absolutely  all  images  to  be  made, 
but  that  they  should  not  be  made  to  be  worshipped :  and 
that  therefore  we  may  have  images,  so  we  worship  them 
not,  for  that  they  be  things  indilierent,  which  may  be 
abused,  or  well  used.  Which  seemeth  also  to  be  the  judg- 
ment of  Damascene  and  Gregoiy  1.  as  is  above"  declared.  Damag.  i.  4.  de 
And  this  is  one  of  their  chief  alleo^ations  for  the  maintenance 

_  o  17.  Greg,  in 

of  images,  which  have"  been  alleged  sinceP  Gregory  the  Epist.  ad  sere- 
first  his^time.  ^  "'^"^  ^^^'3'^- 

Well  then,  we  be  come  to  their  second  allegation,  which 
in  part  we  would  not  stick  to  grant  them.  For  we  are  not 
so  superstitious,  or  scrupulous,  that  we  do  abhor  either 
flowers  ^vi'ought  in  carpets,  hangings,  and  other  arras; 
either  images^  of  princes,  printed  or  stamped  in  their  coins, 
which  when  Ciirist  did  see  m  a  Roman  coin,  we  read  not 
that  he  reprehended  it ;  neither  do  we  condemn  the  arts  of 
painting  and  image-making,  as  wicked  of  themselves.  But 
we  would  admit  and  grant  them,  that  images  used  for  no 
religion,  or  superstition  rather,  we  mean  images  of  none 
worshipped,  nor  in  danger  to  be  worshipped  of  any,  may 
be  suffered.  But  images  placed  publicly  in  temples  camiot 
possibly  be  without  danger  of  worshipping  and  idolatry, 
wherefore  they  are  not  publicly  to  be  had  or  suffered  in 
temples  and  chm'ches.  The  Jews,  to  whom  this  law  was 
first  given ;  (and  yet  being  a  moral  commandment,  and  not 
ceremonial,  as""  all  doctors  interpret  it,  bindeth  us  as  well 
as  them :)  the  Jews,  I  say,  who  should  have  the  true  sense 
and  meanmg  of  God's  law,  so  peculiarly  given  unto  them, 
neither  had  in  the  beginning  any  images  publicly  in  their 
temple,  (as  Origenes  and  Josephus  at  large  declareth,)  nei-Ongen.  com. 
ther,  after  the  "^restitution  of  the  temple,  would  by  any 


n  above]  before  A. 
°  have]  hath  A. 
p  since]  sith  A. 


4  images]  the  images  A. 
'  as]  as  also  A. 


200 


The  Third  Part  of  the  Sermon 


Joseph.  Aniiq.  mcans  consent  to  Herod,  Pilate,  or  Petronius,  that  imasres 
c.  y.  ei  io.  ■  should  be  placed  only  in  the  temple  at  Jerusalem,  although 
no  worshipping  of  images  was  required  at  their  hands ;  but 
rather  offered  themselves  to  the  death,  than  to  assent  that 
images  should  once  be  placed  in  the  temple  of  God ;  nei- 
ther would  they  suffer  any  image-maker  among  them.  And 
Origen  added^  this  cause,  lest  their  minds  should  be  plucked 
from  God,  to  the  contemplation  of  earthly  things.  And 
they  are  much  commended  for  this  earnest  zeal,  in  main- 
taining of  God's  honour  and  true  religion.  And  truth  it  is, 
that  the  Jews  and  Turks,  who  abhor  images  and  idols,  as 
directly  forbidden  by  God's  word,  will  never  come  to  the 
truth  of  our  religion,  whiles  the  stumbling-blocks  of  images 
remain  amongst  us,  and  lie  in  their  way.  If  they  object 
yet  the  brazen  serpent,  which  Moses  did  set  up,  or  the 
images  of  the  cherubims*,  or  any  other  images,  which  the 
Jews  had  in  their  temple,  the  answer  is  easy:  We  must  in 
religion  obey  God's  general  law,  which  bindeth  all  men,  and 
not  follow  examples  of  particular  dispensation,  which  be  no 
warrants  for  us ;  else  we  may  by  the  same  reason  resume 
circumcision  and  sacrificing  of  beasts,  and  other  rites  per- 
mitted to  the  Jews.  Neither  can  those  images  of  cherubim", 
set  in  secret  where  no  man  might  come,  nor  behold,  be  any 
example  for  our  public  setting  up  of  images  in  churches 
and  temples.  But  to  let  the  Jews  go.  Where  they  say 
that  images,  so  they  be  not  worshipped,  as  things  indifferent 
may  be  tolerable^  in  temples  and  churches ;  we  infer  and 
say  for  the  adversative,  that  all  our  images  of  God,  our 
saviour  Christ,  and  his  saints,  publicly  set  up  in  temples  and 
churches^,  places  peculiarly  appointed  to  the  true  worship- 
ping of  God,  be  not  things  indifferent,  nor  tolerable,  but 
against  God's  law  and  conlmandment,  taking  their  own  in- 
terpretation and  exposition  of  it. 

First,  for  that  all  images,  so  set  up  publicly,  have  been 
worshipped  of  the  unlearned  and  simple  sort  shortly  after 
they  have  been  publicly  so  set  up,  and  in  conclusion,  of  the 
wise  and  learned  also. 

Secondly,  for  that  they  are  worshipped  in  sundry  places 
now  in  our  time  also. 

And  thirdly,  for  that  it  is  impossible  that  images  of  God, 
Christ,  or  his  saints,  can  be  suffered  (especially^  in  temples 
and  churches)  any  while  or  space,  without  worshipping  of 


•  added]  addeth  A.  y  temples  and  churches]  churches 

*  cherubims]  cherubins  A.  and  temples  A. 

«  cherubim]  cherubin  A.  ^  especially]  specially  A. 
tolerable]  tolerated  A. 


against  Peril  of  Idolatry. 


201 


them :  and  that  idolatry,  which  is  most  abominable  before 
God,  cannot  possibly''  be  escaped  and  avoided,  without  the 
abolishing  and  destruction  of  images  and  pictures  in  tem- 
ples and  churches,  for  that  idolatry  is  to  images,  specially 
in  temples  and  churches,  an  inseparable  accident,  (as  they 
term  it ;)  so  that  images  in  churches  and  idolatry  go  always 
both  together,  and  that  therefore  the  one  cannot  be  avoid- 
ed, except  the  other,  specially  in  all  public  places,  be  de- 
stroyed. Wherefore,  to  make  images,  and  publicly  to  set 
them  up  in  the  temples^  and  churches,  places  appointed 
peculiarly  to  the  service  of  God,  is  to  make  images  to  the 
use  of  religion,  and  not  only  against  this  precept,  Thou  [Deui.  5. 8, 9.] 
shalt  make  no  manner  of  images^ \  but  against  this  also. 
Thou  shalt  not  bow  down  to  them,  nor  worship  them.  For 
they  being  set  up,  have  been,  be,  and  ever  will  be  worship- 
ped. And  the  full  proof  of  that  which  in  the  beginning 
of  the  first  part  of  this  treaty  was  touched,  is  here  to  be 
made  and  performed ;  to  wit,  that  our  images  and  idols  of 
the  Gentiles  be  all  one,  as  well  in  the  things  themselves,  as 
also  in  that  our  images  have  been  before,  be  now,  and  ever 
will  be  worshipped,  in  like  form  and  manner,  as  the  idols  of 
the  Gentiles  were  worshipped,  so  long  as  they  be  suffered 
in  churches  and  temples.  Whereupon  it  followeth,  that 
our  images  in  churches  have  been,  be,  and  ever  will  be, 
none  other  but  abominable  idols,  and  be  therefore  no  things 
indifferent.  And  every  of  these  parts  shall  be  proved  in 
order,  as  hereafter  followeth. 

And  first,  that  om'  images  and  the  idols  of  the  Gentiles  simuiachra 
be  all  one  concerning  themselves,  is  most  evident,  the  mat-  !en[u"m  et"* 
tcr  of  them  being  gold,  silver,  or  other  metal,  stone,  wood,  aurum.  Fusile, 
clay  or  plaster,  as  were  the  idols  of  the  Gentiles ;  and  so  gj.^f  ^'j^g^gi 
being  either  molten  or  cast,  either  carved,  graven,  hewn,  or  mulachrum 
otherwise  formed  and  fashioned  after  the  similitude  and  •'p^'^^ 
likeness  of  man  or  woman,  be  dead  and  dumb  works  of 
man's  hands,  having  mouths'^  and  speak  not,  eyes  and  see 
not,  hands  and  feel  not,  feet  and  go  not,  and  so,  as  well  in 
.brm  as  matter,  be  altogether  like  the  idols  of  the  Gentiles. 
Insomuch  that  all  the  titles,  which  be  given  to  the  idols  in 
he  scriptures,  may  be  verified  of  our  images.  Wherefore, 
10  doubt  but  the  like  curses  which  are  mentioned  in  the 
criptures  will  light  upon  the  makers  and  worshippers  of 
hem  both.    Secondly,  that  they  have  been  and  be  wor- 
hipped  in  our  time,  in  like  form  and  manner  as  were  the 
iols  of  the  Gentiles,  is  now  to  be  proved.    And  for  that 

*  possibly]  possible  A.  ^  images]  image  A. 

in  the  temples]  in  temples  A.  ^  mouths]  mouth  A 

18 


2 


The  Third  Pari  of  the  Sermon 


idolatry  standeth  chiefly  in  the  mind,  it  shall  in  this  part 
first  be  proved,  that  our  image  maintainers  have  had  and 
have  the  same  opinions  and  judgment  of  saints,  whose 
images  they  have  made  and  worshipped,  as  the  Gentiles 
idolaters  had  of  their  gods.  And  afterwards^  shall  be  de- 
clared, that  our  image-maintainers  and  worshippers  have 
used  and  use  the  same  outward  rites  and  manner  of  honour- 
ing and  worshipping  their  images,  as  the  Gentiles  did  use 
before  their  idols;  and  that  therefore  they  commit  idolatry, 
as  well  inwardly  and  outwardly,  as  did  the  wicked  Gentiles 
idolaters. 

And  concerning  the  first  part  of  the  idolatrous^  opinions 
of  our  image-maintainers.  What,  I  pray  you,  be  such  saints 
with  us,  to  whom  we  attribute  the  defence  of  certain  coun- 

Dii  Tuieiares.  trics.  Spoiling  God  of  his  due  honour  herein,  but  Dii  Tute- 
lares  of  the  Gentiles  idolaters?  Such  as  were  Belus  to  the 
Babylonians  and  Assyrians,  Osiris  and  Isis  to  the  Egyptians, 
Vulcan  to  the  Lemnians?,  and  to  such  other.  What  be 
such  saints,  to  whom  the  safeguard  of  certain  cities  are  ap- 

Dii  Prsesides.  pointed,  but  Dii  Prsesides  with  the  Gentiles  idolaters?  Such 
as  were  at  Delphos,  Apollo  ;  at  Athens,  Minerva ;  at  Car- 
thage, Juno ;  at  Rome,  Quirinus ;  &c.  What  be  such 
saints,  to  whom,  contrary  to  the  use  of  the  primitive  church, 
temples  and  churches  be  builded,  and  altars  erected,  but 

Dii  Patroni.  Dii  Patroui  of  the  Gentiles  idolaters  ?  Such  as  were  in  the 
Capitol,  Jupiter;  in  Paphus  temple,  Venus;  in  Ephesus 
temple,  Diana;  and  such  like.  Alas,  we  seem  in  thus 
thinking  and  doing  to  have  learned  our  religion,  not  out  of 
God's  word,  but  out  of  the  pagan  poets,  who  say,  Excessere 
omnes  adytis,  arisque  relictis^  Dii,  quihxis  imperium  hoc 
steterat^  &c.  That  is  to  say.  All  the  gods,  by  whose  defence 
this  empire  stood,  are  gone  out  of  the  temples,  and  have 
forsaken  their  altars.  And  where  one  saint  hath  images  in 
divers  places,  the  same  saint  hath  divers  names  thereof, 
most  like  to  the  Gentiles.  When  you  hear  of  our  lady  of 
Walsingham,  our  lady  of  Ipswich,  our  lady  of  Wilsdon, 
and  such  other;  what  is  it  but  an  imitation  of  the  Gentiles 
idolaters?  Di?na  Agrotera,  Diana  Coryphea,  Diana  Ephe- 
sia,  &c.  Venus  Cypria,  Venus  Paphia,  Venus  Gnidia. 
Whereby  is  evidently  meant,  that  the  saint  for  the  image 
sake  should  in  those  places,  yea,  in  the  images  themselves, 
have  a  dwelling,  which  is  the  ground  of  their  idolatry.  For 
where  no  images  be,  they  have  no  such  means.  Terentius 


*  afterwards]  afterward  A. 
f  idolatrous]  idolatrious  A. 


8  Lemnians]  Lennians  A. 


against  Peril  of  Idolatry. 


203 


Varro  sheweth,  that  there  were  three  hundred  Jupiters  in 
his  time  :  there  were  no  fewer  Veneres  and  Dianee:  we  had 
no  fewer  Christophers,  ladies,  and  Mary  Magdalens,  and 
other  saints.    GEnomaus  and  Hesiodus  shew,  that  in  their 
time  there  were  thirty  thousand  gods.    I  think  we  had  no 
fewer  saints,  to  whom  we  gave  tlie  honour  due  to  God. 
And  they  have  not  only  spoiled  the  true  living  God  of  his 
due  honour  in  temples,  cities,  countries,  and  lands,  by  such 
devices  and  inventions,  as  the  Gentiles  idolaters  have  done 
before  them :  but  the  sea  and  waters  have  as  well  special 
saints  with  them,  as  they  had  gods  with  the  Gentiles,  Nep- 
tune, Triton,  Nereus,  Castor  and  PoUux,  Venus,  and  such 
other:  in  whose  places  be  come  St.  Christopher,  St.  Cle- 
ment, and  divers  other,  and  specially  our  lady,  to  whom 
shipmen  sing  Ave,  maris  stella.    Neither  hath  the  fire 
scaped  the  idolatrous^  inventions.    For,  instead  of  Vulcan 
and  Vesta,  the  Gentiles'  gods  of  the  fire,  our  men  have 
placed  St.  Agatha,  and  make  letters  on  her  day  for  to  quench 
fire  with.    Every  artificer  and  professson  hath  his  special 
saint,  as  a  peculiar  god.    As  for  example,  scholars  have  St. 
Nicholas  and  St.  Gregory;  painters,  St.  Luke;  neither  lack 
soldiers  their  Mars,  nor  lovers  their  Venus,  amongst  Christ- 
ians.   All  diseases  have  their  special  saints,  as  gods  the 
curers  of  them ;  the  pocks  St.  Roch,  the  falling-evil  St. 
Cornelius,  the  tooth-ache  St.  ApoUin,  &c.    Neither  do  beasts 
and  cattle  lack  their  gods  with  us  ;  for  St.  Loy  is  the  horse- 
leech, and  St.  Anthony  the  swineherd,  &:c.    Where  is  God's 
providence  and  due  honoiu'  in  the  mean  season  ?  who  saith, 
The  heavens  be  mine,  and  the  earth  is  mine,  the  whole  ivorld^^^^^ 
and  all  that  in  it  is:  1  do  ^ive  victory,  and  I  put  to  flight;  ^^-^ 
of  me  be  all  counsels  and  help,  8i'C.  Except  I  keep  the  city,  C^s- 1 1 
in  vain  doth  he  watch  that  keepeth  it.    Thou,  Lord,  shall  [Ps.  36. 6  ] 
save  both  men  and  beasts.    But  we  have  left  him  neither 
heaven,  nor  earth,  nor  water,  nor  country,  nor  city,  peace 
nor  war'  to  rule  and  govern,  neither  men,  nor  beasts,  nor 
their  diseases  to  cure ;  that  a  godly  man  might  justly  for 
zealous  indignation  cry  out,  0  heaven,  0  earth,  and  seas, 
what  madness  and  wickedness  against  God  are  men  fallen 
into!    What  dishonour  do  the  creatures  to  their  Creator  and 
Maker!    And  if  we  remember  God  sometime,  yet,  because 
we  doubt  of  his  abiUty  or  will  to  help,  we  join  to  him  an- 
other helper,  as  he  were  a  noun  adjective,  using  these  say- 
ings :  such  as  learn,  God  and  St.  Nicholas  be  my  speed  : 
such  as  neese,  God  help  and  St.  John :  to  the  horse,  God 


the  idolatrous]  their  idolatrous  A. 


•  nor  war]  ne  war  A. 


204 


The  Third  Part  of  the  Sermon 


and  St.  Loy  save  thee.  Thus  we  are  become  Uke  horses 
and  mules,  which  have  no  understandmg.  For  is  there  not 
one  God  only,  who  by  his  power  and  wisdom  made  all 
things,  and  by  his  providence  governeth  the  same,  and  by 
[Rom.  11. 36.  his  goodness  maintaineth  and  saveth  them?  Be  not  all 
Eph.  4. 6.]  tfiijigs  of  him,  by  him,  and  through  him  ?  Why  dost  thou 
turn  from  the  Creator  to  the  creatures  ?  This  is  the  manner 
of  the  Gentiles  idolators:  but  thou  art  a  Christian,  and 
therefore  by  Christ  alone  hast  access  to  God  the  father,  and 
help  of  him  only.  These  things  are  not  written  to  any  re- 
proach of  the  saints  themselves,  who  were  the  true  servants 
of  God,  and  did  give  all  honour  to  him,  taking  none  unto 
themselves,  and  are  blessed  souls  with  God ;  but  against 
our  foolishness  and  wickedness,  making  of  the  true  servants 
of  God,  false  gods,  by  attributing  to  them  the  power  and 
honour  which  is  God's,  and  due  to  him  only.  And  for  that 
Ave  have  such  opinions  of  the  power  and  ready  help  of 
saints,  all  our  legends,  hymns,  sequences,  and  masses,  did 
contain  stories,  lauds,  and  praises  of  them,  and  prayers  to 
them;  yea,  and  sermons  also  altogether  of  them,  and  to 
their  praises,  God's  word  being  clean  laid  aside.  And  this 
we  do  altogether  agreeable  to  the  saints,  as  did  the  Gentiles 
idolators  to  their  false  gods.  For  these  opinions  which 
men  have  had  of  mortal  persons,  were  they  never  so  holy, 
the  old  most  godly  and  learned  Christians  have  written 
against  the  feigned  gods  of  the  Gentiles,  and  Christian 
princes  have  destroyed  their  images,  who,  if  they  were  now 
living,  would  doubtless  likewise  both  write  against  our  false 
opinions  of  saints,  and  also  destroy  their  images.  For  it  is 
evident,  that  our  image-maintainers  have  the  same  opinion^ 
of  saints,  which  the  Gentiles  had  of  their  false  gods,  and 
thereby  are  moved  to  make  them  images,  as  the  Gentiles 
did.  If  answer  be  made,  that  they  make  saints  but  inter- 
cessors to  God,  and  mean  for  such  things  as  they  would 
obtain  of  God :  that  is,  even  after  the  Gentiles'  idolatrous* 
Medioximi  Dii.  usage,  to  make  them  of  saints,  gods,  called  Dii  Medioximi, 
to  be  mean  intercessors  and  helpers  to  God,  as  though  he 
did  not  hear,  or  should  be  weary  if  he  did  all  alone.  So  did 
the  Gentiles  teach,  that  there  was  one  chief  power  working 
by  other,  as  means ;  and  so  they  made  all  gods  subject  to 
fate  or  destiny ;  as  Lucian  in  his  Dialogues  feigneth  that 
Neptune  made  suit  to  Mercury,  that  he  might  speak  with 
Jupiter.  And  therefore  in  this  also,  it  is  most  evident,  that 
our  image-maintainers  be  all  one  in  opinion  with  the  Gen- 
tiles idolaters. 


k  opinion]  opinions  A. 


'  idolatrous]  idolatrious  A. 


against  Peril  of  Idolatry. 


205 


Now  remaineth  the  third  part,  that  their  rites  and  cere- 
monies, in  lionouring  and  worshipping  of  the  images  or 
saints,  be  all  one  with  the  rites  which  the  Gentiles  idolaters 
used  in  honouring  their  idols.  First,  what  meaneth  it,  that 
Christians,  after  the  example  of  the  Gentiles  idolaters,  go 
on  pilgrimage  to  visit  images,  where  they  have  the  like  at 
home,  but  that  they  have  a  more  opinion  of  holiness  and 
virtue  in  some  images,  than  other  some,  like  as  the  Gentiles 
idolaters  had  ?  Which  is  the  readiest  way  to  bring  them  to 
idolatry  by  worshipping  of  them,  and  directly  against  God's 
word,  who  saith,  Seek  me,  and  ye  shall  live  ;  and  do  720/ Amos  5.  [4, 5.] 
seek  Bethel;  enter  7iot^  into  Gilgal,  neither  go  to  Beer- 
sheba.  And  against  such  as  had  any  superstition  in  the 
holiness"  of  the  place,  as  though  they  should  be  heard  for 
the  place's  sake",  saying.  Our  fathers  ivorshipped  in  this  John  4.  loo.j 
mountain:  and  ye  say ,  that  at  Jerusalem  is  the  place  where 
men  should  worship;  our  saviour  Christ  pronounceth,  [Ver.  21. 23.] 
lieve  me,  the  hour  comet h,  ivhen  you  shall  worship  the  Fa- 
ther neither  in  this  mountain,  nor  at  Jerusalem;  hut  true 
worshippers  shall  luorship  the  Father  in  spirit  and  truth. 

But  it  is  too  well  known,  that  by  such  pilgrimage  going, 
lady  Venus  and  her  son  Cupid  were  rather  worshipped 
wantonly  in  the  flesh,  than  God  the  father,  and  our  saviour 
Christ  his  son,  truly  worshipped  in  the  spirit. 

And  it  was  very  agreeable  (as  St.  Paul  teacheth)  that 
they  which  fell  to  idolatry,  which  is  spiritual  fornication, 
should  also  fall  into  carnal  fornication,  and  all  uncleannessP,Rom.  1.  [24] 
by  the  just  judgments  of  God,  delivering  them  over  to  abo- 
minahle  concupiscences. 

What  meaneth  it,  that  Christian  men,  after  the  use  of  the 
Gentiles  idolaters,  cap  and  kneel  before  images  ?  which,  if 
they  had  any  sense  and  gratitude,  would  kneel  before  men, 
carpenters,  masons,  plasterers,  founders,  and  goldsmiths, 
their  makers  and  framers,  by  whose  means  they  have  at- 
tained this  honour,  which  else  should  have  been  evil-favoured 
and  rude  lumps  of  clay,  or  plaster,  pieces  of  timber,  stone, 
or  metal,  without  shape  or  fashion,  and  so  without  all  esti- 
mation and  honour,  as  that  idol  in  the  pagan  poet  confesseth, 
saying,  "  I  was  once  a  vile  block,  but  now  I  am  become  a  Horaiius. 
?od,"  &c.  What  a  fond  thing  is  it  for  man,  who  hath  life  Adorare. 
md  reason,  to  bow  himself  to  a  dead  and  unsensible  image, 
he  work  of  his  own  hand  !  Is  not  this  stoopmg  and  kneei- 
ng before  them,  adoration  of  them,  which  is  forbidden  so 


™  enter  not]  neither  enter  not  A.  place's  sake]  place  sake  A. 

the  holiness]  holiness  B.  p  uncleanness]  uncleanliness  A. 

18* 


206 


The  Third  Part  of  the  Sermon 


earnestly  by  God's  word  ?  Let  such  as  so  fall  down  before 
images  of  saints,  know  and  confess  that  they  exhibit  that  ho- 
nour to  dead  stocks  and  stones,  which  the  saints  themselves, 
Acts  10.  [25.]  Peter,  Paul,  and  Barnabas,  would  not  to  be  given  them 
14.  [14.]  being  alive  ;  which  the  angel  of  God  forbiddeth  to  be  given 
Rev.  19.  [10.]  to  him.  And  if  they  say  they  exhibit  such  honour  not  to 
the  image,  but  to  the  saint  whom  it  representeth,  they  are 
convicted  of  folly,  to  believe  that  they  please  saints  with 
that  honour,  which  they  abhor  as  a  spoil  of  God's  honour: 
for  they  be  no  changelings ;  but  now  both  having  greater 
understanding,  and  more  fervent  love  of  God,  do  more 
abhor  to  deprive  him  of  his  due  honour :  and  being  now 
like  unto  the  angels  of  God,  do  with  angels  flee  to  take 
unto  them  by  sacrilege  the  honour  due  to  God:  and  here- 
withal  is  confuted  their  lewd  distinction  of  Latria  and  Du- 
lia ;  where  it  is  evident,  that  the  saints  of  God  cannot  abide, 
that  as  much  as  any  outward  worshipping  be  done  or  ex- 
hibited to  them.  But  Satan,  God's  enemy,  desiring  to  rob 
God  of  his  honour,  desire th  exceedingly  that  such  honour 
Malt.  4.  [9.]  might  be  given  to  him.  Wherefore  those  which  give  the 
honour  due  to  the  Creator,  to  any  creature,  do  service  ac- 
ceptable to  no  saints,  who  be  the  friends  of  God,  but  unto 
Satan,  God^  and  man's  mortal  and  sworn  enemy.  And  to 
attribute  such  desire  of  divine  honour  to  saints,  is  to  blot 
them  with  a  most  odious  and  devilish  ignominy  and  villainy, 
and  indeed  of  saints  to  make  them  satans  and  very  devils, 
whose  property  is  to  challenge  to  themselves  the  honour 
which  is  due  to  God  only. 

And  furthermore,  in  that  they  say  that  they  do  not  wor- 
ship the  images,  as  the  Gentiles  did  their  idols,  but  God 
and  the  saints,  whom  the  images  do  represent ;  and  there- 
fore that  their  doings  before  images  be  not  like  the  idolatry 
of  the  Gentiles  before  their  idols  ;  St.  Augustin,  Lactantius, 
and  Clemens,  do  prove  evidently,  that  by  this  their  answer 
they  be  all  one  with  the  Gentiles  idolaters.  The  Gentiles 
Aug.  Pa.  135.  (saith  St.  Augustin)  which  seem  to  be  of  the  purer  religion, 
say,  We  worship  not  the  images,  but  by  the  corporal  image 
we  do  behold  the  signs  of  the  things  which  we  ought  to 
worship. 

Laci.  1, 2.  Inst.  And  Lactantlus  saith.  The  Gentiles  say,  we  fear  not  the 
images,  but  them  after  whose  likeness  the  images  be  made, 
and  to  whose  names  they  be  consecrated^  Thus  far  Lac- 
tantius. 

L.  5.  ad  Jacob.      And  Clemens  saith.  That  serpent  the  devil  uttereth  these 

Domini  fra- 

1  God]  God's  A.  '  consecrated]  consecrate  A. 


against  Peril  of  Idolatry. 


207 


words  by  the  mouth  of  certam  men  :  We,  to  the  honour  of 
the  invisible  God,  worship  visible  images :  which  surely  is 
most  false.  See  how,  in  using  the  same  excuses  which  the 
Gentiles  idolaters  pretended,  they  shew  themselves  to  join^ 
with  them  in  idolatry.  For,  notwithstanding  this  excuse, 
St.  Augustin,  Clemens,  and  Lactantius  prove  them  idolaters. 
And  Clemens  saith.  That  the  serpent,  the  devil,  putteth 
such  excuses  in  the  mouth  of  idolaters.  And  the  scriptures 
say^  they  worship  the  stocks  and  stones,  (notwithstanding 
this  excuse,)  even  as  our  image-maintainers  do.  And  Eze- 
chiel  therefore  calleth  the  gods  of  the  Assyrians  stocks  and 
stones,  although  they  Avere  but  images  of  their  gods.  So  are 
our  images  of  God  and  the  saints  named  by  the  names  of 
God  and  his  saints,  after  the  use  of  the  Gentiles. 

And  the  same  Clemens  saith  thus,  in  the  same  book : 
They  dare  not  give  the  name  of  the  emperor  to  any  other, 
for  he  punisheth  his  offender  and  traitor  by  and  by :  but 
they  dare  give  the  name  of  God  to  other,  because  he  for 
repentance  suffereth  his  offenders.  And  even  so  do  our 
image-worshippers  give  both  names  of  God  and  the  saints, 
and  also  the  honour  due  to  God,  to  their  images,  even  as 
did  the  Gentiles  idolaters  to  their  idols.  What  should  it 
mean,  that  they,  according  as  did  the  Gentiles  idolaters, 
light  candles  at  noon-time,  or  at  midnight,  before  them,  but 
therewith  to  honour  them  ?  For  other  use  is  there  none  in 
so  doing.  For  in  the  day  it  needeth  not,  but  was  ever  a 
proverb  of  foolishness,  to  light  a  candle  at  noon-time.  And 
in  the  night  it  availeth  not  to  light  a  candle  before  the 
blind,  and  God  hath  neither  use  nor  honour  thereof  And 
concerning  this  candle-lighting,  it  is  notable  that  Lactantius, 
above  a  thousand  years  ago,  hath  written  after  this  manner; 
If  they  would  behold  the  heavenly  light  of  the  sun,  then  Lib.  6.  insiit. 
should'  they  perceive  that  God  hath  no  need  of  their  candles,  ^^P'^' 
who  for  the  use  of  man  hath  made  so  goodly  a  light.  And 
whereas  in  so  little  a  circle  of  the  sun,  which  for  the  great 
distance  seemeth  to  be  no  greater  than  a  man's  head,  there 
is  so  great  brightness,  that  the  sight  of  man's  eye  is  not  able 
to  behold  it,  but  if  one  steadfastly  look  upon  it  a  while,  his 
eyes  will  be  dulled  and  blinded  with  darkness ;  how  great 
light,  how  great  clearness  may  we  think  to  be  with  God, 
with  whom  is  no  night  nor  darkness  ?    And  so  forth. 

And  by  and  by  he  saith,  Seemeth  he  therefore  to  be  in 
his  right  mind,  who"  offereth  up  to  the  giver  of  light^  the 


•  to  join]  to  be  all  one  A. 

*  say]  saith  A. 


"  who]  which  A. 

'  of  light]  of  all  light  A. 


208  The  Third  Part  of  the  Sermon 


light  of  a  wax  candle  for  a  gift  ?  He  requireth  another  light 
of  us,  which  is  not  smoky,  but  bright  and  clear,  even  the 
light  of  the  mind  and  understanding. 

And  shortly  after  he  saith,  But  their  gods,  because  they 
be  earthly,  have  need  of  light,  lest  they  remain  in  darkness, 
whose  worshippers,  because  they  understand  no  heavenly 
thing,  do  draw  religion,  which  they  use,  down  to  the  earth, 
in  the  which,  being  dark  of  nature,  is  need  of  Hght.  Where- 
fore they  give  to  their  gods  no  heavenly,  but  the  earthly 
understanding  of  mortal  men.  And  therefore  they  believe 
those  things  to  be  necessary  and  pleasant  unto  them,  which 
are  so  to  us,  who  have  need  either  of  meat  when  we  be 
hungry,  or  drink  when  we  be  thirsty,  or  clothing  when  we 
be  a  cold,  or  when  the  sun  is  set,  candle-light,  that  we  may 
see.  Thus  far  Lactantius,  and  much  more,  too  long  here 
to  write,  of  candle-lighting  in  temples  before  images  and 
idols  for  religion :  whereby  appeareth  both  the  foolishness 
thereof,  and  also  that  in  opinion  and  act  we  do  agree  alto- 
gether in  our  candle-religion  with  the  Gentiles  idolaters. 
What  meaneth  it  that  they,  after  the  example  of  the  Gen- 
tiles idolaters,  burn  incense,  offer  up  gold  to  images,  hang 
up  crutches,  chains,  and  ships,  legs,  arms,  and  whole  men 
and  women  of  wax,  before  images,  as  though  by  them,  or 
saints  (as  they  say)  they  were  delivered  from  lameness, 
Coiere.  siclmcss.  Captivity,  or  shipwreck  ?  Is  not  this  colerc  ima- 
gines, to  worship  images,  so  earnestly  forbidden  in  God's 
word  ?  If  they  deny  it,  let  them  read  the  eleventh  chapter 
[Dan.  11. 38.]  of  Daiiicl  the  prophet,  who  saith  of  antichrist,  He  shall  loor- 
ship  God,  ivhom  his  fathers  knew  not,  xoith  gold,  silver, 
and  ivith  precious  stone,  and  other  things  of  pleasure:  in 
which  place  the  Latin  word  is  colet.  And  in  the  second  of 
[2Chron.29.  Paralipomeuon,  the  twenty-ninth  chapter,  all  the  outward 
^•^  rites  and  ceremonies,  as  burning  of  incense,  and  such  other, 

Cuitus.  wherewith  God  in  the  temple  was  honoured,  is  called  cultus, 
(to  say,)  worshipping,  Avhich  is  forbidden  straitly  by  God's 
word  to  be  given  to  images.  Do  not  all  stories  ecclesiastical 
declare,  that  our  holy  martyrs,  rather  than  they  would  bow 
and  kneel,  or  offer  up  one  crum  of  incense  before  an  image 
or  idol,  have  suffered  a  thousand  kinds  of  most  horrible  and 
dreadful  death  ?  And  what  excuses^  soever  they  make,  yet 
that  all  this  running  on  pilgrimage,  burning  of  incense  and 
candles,  hanging  up  of  crutches,  chains,  ships,  arms,  legs, 
and  whole  men  and  women  of  wax,  kneeling  and  holding  up 
of  hands,  is  done  to  the  images,  appeareth  by  this,  that 


y  excuses]  excuse  A. 


against  Peril  of  Idolatry.  209 

where  no  images  be,  or  where  they  have  been,  and  be  taken 
away,  they  do  no  such  things  at  all.  But  all  the  places^ 
frequented  when  the  images  were  there,  now  they  be  taken 
away,  be  forsaken  and  left  desert ;  nay,  now  they  hate  and 
abhor  the  place  deadly ;  which  is  an  evident  proof,  that  that 
which  they  did  before  was  done  in  respect  of  the  images. 
Wherefore,  wiien  we  see  men  and  women  on  heaps  to  go 
on  pilgrimage  to  images,  kneel  before  them,  hold  up  their 
hands  before  them,  set  up  candles,  burn  incense  before 
them,  offer  up  gold  and  silver  unto  them,  hang  up  ships, 
crutches,  chains,  men  and  women  of  wax  before  them,  at- 
tributing health  and  safeguard,  the  gifts  of  God,  to  them, 
or  the  saints  whom  they  represent,  as  they  rather  would 
have  it ;  who,  I  say,  who  can  doubt,  but  what  our  image- 
maintainers,  agreeing  in  all  idolatrous^  opinions,  outward 
rites  and  ceremonies,  with  the  Gentiles  idolaters,  agree  also 
with  them  in  committing  most  abominable  idolatry ;  and  to 
increase  this  madness,  wicked  men,  which  have  the  keeping 
of  such  images,  for  their  more  hicre  and  advantage,  after 
the  example  of  the  Gentiles  idolaters,  have  reported  and 
spread  abroad,  as  w^ell  by  lying  tales  as  written  fables,  divers 
miracles  of  images :  as  that  such  an  image  miraculously  was 
sent  from  heaven,  even  like  Palladium,  or  Magna  Diana 
Ephesiorum.  Such  another  was  as  miraculously  found  in 
the  earth,  as  the  man's  head  was  in  Capitol,  or  the  horse 
head  in  Capua.  Such  an  image  was  brought  by  angels. 
Such  an  one''  came  itself  far  from  the  east  to  the  west,  as 
dame  Fortune  fied"^  to  Rome.  Such  an  image  of  our  lady 
was  painted  by  St.  Luke,  whom  of  a  physician  they  have 
made  a  painter  for  that  purpose.  Such  an  one  an  hundred** 
yokes  of  oxen  could  not  move,  like  Bona  Dea,  whom  the 
ship  could  not  carry,  or  Jupiter  Olympius,  which  laughed 
the  artificers  to  scorn,  that  went  about  to  remove  him  to 
Rome.  Some  images,  though  they  were  hard  and  stony, 
yet,  for  tender  heart  and  pity,  wept.  Some,  like  Castor  and 
Pollux,  helping  their  friends  in  battle,  sweat,  as  marble  pil- 
lars do  in  dankish  weather.  Some  spake  more  monstrously^ 
than  ever  did  Balaam's  ass,  who  had  life  and  breath  in  him. 
Such  a  cripple  came  and  saluted  this  saint  of  oak,  and  by 
and  by  he  was  made  whole;  and  lo,  here  hangeth  his  crutch. 
Such  an  one  in  a  tempest  vowed  to  St.  Christopher,  and 
scaped ;  and  behold,  here  is  a  ship  of  wax.  Such  an  one 
by  St.  Leonard's  help  brake  out  of  prison :  and  see  where 

'  all  the  places]  the  places  A.  fled]  flit  A. 

*  idolatrous]  idolatrious  A.  ^  an  hundred]  a  hundred  A. 

^  an  one]  a  one  A.  *  monstrously]  monstruousJy  A. 


210  The  Third  Part  of  the  Sermon 


his  fetters  hang.  And  infinite  thousands  more^  miracles, 
by  like  or  more  shameless  lies  were  reported.  Thus  do  our 
image-maintainers  in  earnest  apply  to  their  images  all  such 
miracles,  as  the  Gentiles  have  feigned  of  their  idols.  And 
if  it  were  to  be  admitted,  that  some  miraculous  acts  were 
by  illusion  of  the  devil  done  where  images  be ;  (for  it  is 
evident  that  the  most  part  were  feigned  lies,  and  crafty  jug- 
glings  of  men ;)  yet  folio weth  it  not  therefore,  that  such 
images  are  either  to  be  honoured,  or  suffered  to  remain,  no 

[2  Kings  18. 4.]  more  than  Ezechias  left  the  brazen  serpent  undestroyed, 
when  it  was  worshipped,  although  it  were  both  set  up  by 
God's  commandment,  and  also  approved  by  a  great  and 
true  miracle,  for  as  many  as  beheld  it  were  by  and  by 
healed :  neither  ought  miracles  to  persuades  us  to  do  con- 
trary to  God's  word.   For  the  scriptures  have  for  a  warning 

[Mark  13. 22.]  hcrcof  forcshewcd,  that  the  kingdom  of  antichrist  shall 
be  mighty  in  miracles  and  ivonders,  to  the  strong  illusion 

[Rev  13. 14.]  of  all  the  reprobate.  But  in  this  they  pass  the  folly  and 
wickedness  of  the  Gentiles,  that  they  honour  and  worship 
the  relics  and  bones  of  our  saints,  which  prove  that  they  be 
mortal  men  and  dead,  and  therefore  no  gods  to  be  wor- 
shipped, which  the  Gentiles  would  never  confess  of  their 
gods  for  very  shame.  But  the  relics  we  must  kiss  and  offer 
unto,  specially  on  relic-sunday.  And  while  we  offer,  (that 
we  should  not  be  weary,  or  repent  us  of  our  cost,)  the  music 
and  minstrelsy  goeth  merrily  all  the  offertory  time,  with 
praising  and  calling  upon  those  saints,  whose  relics  be  then 
in  presence.  Yea,  and  the  water  also,  wherein  those  relics 
have  been  dipped,  must  with  great  reverence  be  reserved^ 

Homiiia  de     as  vcry  holy  and  effectual"^.    Is  this  agreeable  to  St.  Chrys- 

chEs^''*^'  ostom,  who  writeth  thus  of  relics  ?  "  Do  not  regard  the 
ashes  of  the  saints'  bodies,  nor  the  relics  of  their  flesh  and 
bones,  consumed  with  time:  but  open  the  eyes  of  thy  faith, 
and  behold  them  clothed  with  heavenly  virtue,  and  the 
grace  of  the  Holy  Ghost,  and  shining  with  the  brightness 
of  the  heavenly  light."  But  our  idolaters  found  too  much 
vantage  of  relics  and  relic-water,  to  follow  St.  Chrysostom's 
counsel.  And  because  relics  were  so  gainful,  few  places 
were  there  but  they  had  relics  provided  for  them.  And  for 
more  plenty  of  relics,  some  one  saint  had  many  heads,  one 
in  one  place,  and  another  in  another  place.  Some  had  six 
arms  and  twenty-six  fingers.  And  where  our  Lord  bare 
his  cross  alone,  if  all  the  pieces  of  the  relics  thereof  were 
gathered  together,  the   greatest  ship  in  England  would 


^  more]  mo  A.B. 

B  to  persuade]  persuade  B. 


effectual]  etfectuous  A. 


against  Peril  of  Idolatry. 


211 


scarcely  bear  them ;  and  yet  the  greatest  part  of  it,  they 
say,  doth  yet  remain  in  the  hands  of  the  infidels,  for  the 
which  they  pray  in  their  beads  bidding,  that  they  may  get 
it  also  into  their  hands,  for  such  godly  use  and  purpose. 
And  not  only  the  bones  of  the  sal. its,  but  every  thing  ap- 
pertaining to  them  was  an  holy'  relic.  In  some  place  they 
offer  a  sword,  in  some  the  scabbard,  in  some  a  shoe,  in 
some  a  saddle  that  had  been  set  upon  some  holy  horse,  in 
some  the  coals  wherewith  St.  Laurence  was  roasted,  in  some 
place  the  tail  of  the  ass  which  our  Lord  Jesus  Christ  sate 
on,  to  be  kissed  and  offered  unto  for  a  relic.  For  rather 
than  they  would  lack  a  relic,  they  would  offer  you  a  horse- 
bone,  instead  of  a  virgin's  arm,  or  the  tail  of  the  ass  to  be 
kissed  and  offered  unto  for  relics.  0  wicked,  impudent, 
and  most  shameless  men,  the  devisers  of  these  things  !  0 
silly,  foolish,  and  dastardly  daws,  and  more  beastly  than 
the  ass  whose  tail  they  kissed,  that  believe  such  things. 
Now  God  be  merciful  to  such  miserable  and  silly  Chris- 
tians, who  by  the  fraud  and  falsehood  of  those  which  should 
have  taught  them  the  way  of  truth  and  life,  have  been 
made  not  only  more  wicked  than  the  Gentiles  idolaters,  but 
also  no  wiser  than  asses,  horses,  and  mules,  which  have  no 
understanding. 

Of  these  things  already  rehearsed,  it  is  evident,  that  our 
image-maintainers  have  not  only  made  images,  and  set  them 
up  in  temples,  as  did  the  Gentiles  idolaters  their  idols  ;  but 
also  that  they  have  had  the  same  idolatrous^  opinions  of  the 
saints,  to  whom  they  have  made  images,  which  the  Gentiles 
idolaters  had  of  their  false  gods ;  and  have  not  only  wor- 
shipped their  images  with  the  same  rites,  ceremonies,  su- 
perstition, and  all  circumstances,  as  did  the  Gentiles  idola- 
ters their  idols,  but  in  many  points  also  have  far  exceeded 
them  in  all  wickedness,  foolislmess,  and  madness.  And  if 
this  be  not  sufficient  to  prove  them  image-worshippers,  that 
is  to  say,  idolaters,  lo,  you  shall  hear  their  own  open  con- 
fession ;  I  mean,  not  only  the  decrees  of  the  second  Nicene 
council  under  Irene^,  the  Roman  council  under  Gregory  III. 
in  which,  as  they  teach  that  images  are  to  be  honoured  and 
worshipped,  as  is  before  declared ;  so  yet  do  they  it  warily 
and  fearfully,  in  comparison  to  the  blasphemous  bold  blaz- 
ing of  manifest  idolatry  to  be  done  to  images,  set  forth  of 
late,  even  in  these  our  days,  the  hght  of  God's  truth  so 
shining,  that  above  other  abominable"^  doings  and  writings, 
a  man  would  marvel  most  at  their  impudent,  shameless,  and 


'  an  holy]  a  holy  A. 

k  idolatrous]  idolatrious  A. 


1  under  Irene]  unto  Hirene  A. 
»  abominable]  their  abominable  A. 


212 


The  Third  Part  of  the  Sermon 


most  shameful  blustering  boldness,  who  would  not  at  the 
least  have  chosen  them  a  time  of  more  darkness,  as  meeter 
to  utter  their  horrible  blasphemies  in;  but  have  now  taken 
an  harlot's  face,  not  purposed  to  blush  in  setting  abroad  the 
furniture  of  their  spiritual  whoredom.  And  here  the  plain 
blasphemy  of  the  reverend  father  in  God,  James  Naclantus, 
bishop  of  Clugium,  written  in  his  exposition  of  St.  Paul's 
Epistle  to  the  Romans,  and  the  first  chapter,  and  put  in 
print  now  of  late  at  Venice,  may  stand  instead  of  all,  whose 
words  of  image-worshipping  be  these  in  Latin,  as  he  did 
write  them,  not  one  syllable  altered. 

Ergo  non  solum  fatendum  est,fideles  in  ecclesia  adorare 
coram  imagine^  [id  nonnulli  adcaiitelam  forte  loqiiuntur) 
sed  et  adorare  imaginem,  sine  quo  volueris  scrnpulo,  quin 
et  eo  illam  venerantiir  cultn^  quo  et  prototypon  ejus  propter 
quod  si  illud  habet  adorare  latria,  et  ilia  latria:  si  dulia, 
vel  hyperdulia,  et  ilia  pariter  ejusmodi  cultu  adoranda  est. 
The  sense  whereof  in  English  is  this  :  Therefore  it  is  not 
only  to  be  confessed,  that  the  faithful  in  the  church  do  wor- 
ship before  an  image,  (as  some  peradventure  do  warily 
speak,)  but  also  do  worship"  the  image  itself,  without  any 
scruple  or  doubt  at  all :  yea,  and  they  worship  the  image 
with  the  same  kind  of  worship,  wherewith  they  worship  the 
copy  of  the  image,  or  the  thing  whereafter  the  image  is 
made.  Wherefore  if  the  copy  itself  is  to  be  worshipped 
with  divine  honour,  (as  is  God  the  father,  Christ,  and  the 
Holy  Ghost,)  the  image  of  them  is  also  to  be  worshipped 
with  divine  honour.  If  the  copy  ought  to  be  worshipped 
with  inferior  honour  or  higher  worship,  the  image  also  is  to 
be  worshipped  with  the  same  honour  or  worship.  Thus  far 
Gregor.  Epist.  ^^^^  Naclautus,  whosc  blasplicmies  let  Pope  Gregorius  I. 
adserenum  coufute,  and  by  his  authority  damn  them  to  hell,  as"  his 
Massii.  successors  have  horribly  thundered.  For  although  Gregory 
permitteth  images  to  be  had,  yet  he  forbiddeth  them  by  any 
means  to  be  worshipped,  and  praiseth  much  bishop  Serenus 
for  the  forbidding  the  worshippingi*  of  them,  and  willeth 
him  to  teach  the  people  to  avoid  by  all  means  to  worship 
any  image.  But  Naclantus  bloweth  forth  his  blasphemous 
idolatry,  willing  images  to  be  worshipped  with  the  highest 
kind  of  adoration  and  worship :  and  lest  such  wholesome 
doctrine  should  lack  authority,  he  groundeth  it  upon  Ari- 
stotle, in  his  book  De  Somno  et  Vigilia,  that  is,  Of  Sleeping 
and  Waking,  as  by  his  printed  book,  noted  in  the  margin'J, 


n  do  worship]  to  worship  A. 
o  as]  and  A. 

p  worshipping]  worship  A. 


q  noted  in  the  margin]  noted  so  in 
the  margent  A. 


against  Peril  of  Idolatry. 


213 


is  to  be  seen ;  whose  impudent  v/ickedness  and  idolatrous^ 
judgment  I  liave  therefore  more  largely  set  forth,  that  ye  of  image-wor- 
may  (as  Virgil  speaketh  of  Sinon^)  of  one  know  all  these 
image-worshippers  and  idolaters,  and  understand  to  what 
point  in  conclusion  the  public  having  of  images^in  temples 
and  churches  hath  brought  us;  comparing  the  times  and 
writings  of  Gregory  1.  with  our  days,  and  the  blasphemies^ 
of  such  idolaters,  as  this  instrument"  of  Belial,  named  Na- 
clantus,  is.    Wherefore,  now  it  is  by  the  testimony  of  the 
old  godly  fathers  and  doctors,  by  the  open  confession  of 
bishops  assembled  in  councils,  by  most  evident  signs  and 
arguments,  opinions,  idolatrous''  acts,  deeds,  and  worship- 
ping done  to  their  images^,  and  by  their  own  open  confes- 
sion and  doctrine  set  forth  in  their  books,  declared  and 
shewed,  that  their  images^  have  been  and  be  commonly 
worshipped,  yea,  and  that  they  ought  so  to  be :  I  will  out 
of  God's  word  make  this  general  argument  against  all  such 
makers,  setters-up,  and  maintainers  of  images  in  public 
places.    And  first  of  all  I  will  begin  with  the  words  of  our 
saviour  Christ.    Woe  he  to  that  man  by  whom  an  offence  is  Matt.  is.  [6,?.] 
given.  Woe  he  to  him,  that  offendeth  one  of  these  little  ones,  [Luke  it.  1,2.] 
or  lueak  ones.    Better  were  it  for  him,  that  a  millstone  were 
hanged  about  his  neck,  and  he  cast  into  tae  middle  of  the 
sea,  and  drowned,  than  he  should  offend  one  of  these  little 
ones,  or  iveak  ones.    And  in  Deuteronomy,  God  himself  Deuu  27.  iis.:\ 
denounceth  him  accursed,  that  maketh  the  blind  to  wander 
in  his  way.    And  in  Leviticus,  Thou  shall  not  lay  a  stum-'L^^.  i9.  [H-]. 
blingblock,  or  stone,  before  the  blind.    But  images  in 
churches  and  temples  have  been,  and  be,  and  (as  afterward 
shall  be  proved)  ever  will  be,  offences  and  stumbKngblocks% 
specially  to  the  weak,  simple,  and  blind  common  people,  de- 
ceiving their  hearts  by  the  cunning  of  the  artificer,  (as  the 
scripture  expressly  in  sundry  places  doth  testify,)  and  so 
bringing  them  to  idolatry:  Therefore  luoe  he  to  the  erec/er, wisd.  13.  [lo. 
setter-up,  and  maintainer  of  images  in  churches  and  tem-^^'^'^ 
pies;  for  a  greater  penalty  remaineth  for  him  than  the 
death  of  the  body. 

If  answer  be  yet  made,  that  this  offence"  may  be  taken 
away  by  diUgent  and  sincere  doctrine  and  preaching  of 
God's  word,  as  by  other  means;  and  that  images  in 
churches  and  temples  therefore  be  not  things  absolutely 

'  idolatrous]  idolatrious  A.  *  idolatrous]  idolatrious  A. 

•  Sinon]  Simon  A.B.  .  r  their  images]  our  images  A. 

*  and  the  blasphemies]  the  bias-       ^  their  images]  our  images  A. 
phemies  B.  »  and  stumblingblocks]  or  stum- 

»  instrument]  beast  A.  bling-blocks  A. 

19 


214 


The  Third  Part  of  the  Sermon 


evil  to  all  men,  although  dangerous  to  some  ;  and  therefore 
that  it  were  to  be  holden,  that  the  public  having  of  them  in 
churches  and  temples  is  not  expedient,  as  a  thmg  perilous 
rather  than  unlawful,  and  a  thing^  utterly  wicked:  then 
followeth  the  third  article  to  be  proved,  which  is  this :  That 
it  is  not  possible,  if  images  be  suffered  in  churches  and  tem- 
ples, either  by  preaching  of  God's  word,  or  by  any  other 
means,  to  keep  the  people  from  worshipping  of  them,  and  so 
to  avoid  idolatry.  And  first  concerning  preaching.  If  it 
should  be  admitted,  that  although  images  were  suffered  in 
churches,  3^et  might  idolatry  by  diligent  and  sincere  preach- 
ing of  God's  word  be  avoided ;  it  should  follow  of  necessity, 
that  sincere  doctrine  might  always  be  had  and  continue  as 
well  as  images,  and  so  that  wheresoever,  to  offence,  were 
erected  an  image,  there  also,  of  reason,  a  godly  and  sincere 
preacher  should  and  might  be  continually  maintained.  For 
it  is  reason,  that  the  warning  be  as  common  as  the  stum- 
blingblock,  the  remedy  as  large  as  is  the  offence,  the  medi- 
cine as  general  as  the  poison :  but  that  is  not  possible,  as 
both  reason  and  experience  teacheth.  Wherefore  preaching 
cannot  stay  idolatry,  images  being  publicly  suffered.  For 
an  image,  which  will  last  for  many  hundred  years,  may  for 
a  little  be  bought :  but  a  good  preacher  cannot  without 
much  be^  continually  maintained.  Item,  if  the  prince  will 
suffer  it,  there  will  be  by  and  by  many,  yea,  infinite  images: 
but  sincere  preachers  were,  and  ever  shall  be,  but  a  few  in 
respect  of  the  multitude  to  be  taught.  For  our  saviour 
[Mau.  9. 37.]   Christ  saith.  The  harvest  is  plentiful,  hut  the  workmen 

but  few'^:  which  hath  been  hitherto  continually  true,  and 
will  be  to  the  world's  end :  and  in  our  time,  and  here  in 
our  country  so  true,  that  every  shire  should  scarcely  have 
one  good  preacher,  if  they  were  divided. 

Now  images  Avill  continually  to  the  beholders  preach 
their  doctrine,  that  is,  the  worshipping  of  images  and  idol- 
atry ;  to  the  which  preaching  mankind  is  exceeding  prone, 
and  inclined  to  give  ear  and  credit,  as  experience  of  all  na- 
tions and  ages  doth  too  much  prove.  But  a  true  preacher, 
to  stay  this  mischief,  is  in  very  many  places  scarcely  heard 
once  in  a  whole  year,  and  somewhere^  not  once  in  seven 
years,  as  is  evident  to  be  proved.  And  that  evil  opinion, 
which  hath  been  long  rooted  in  men's  hearts,  cannot  sud- 
denly by  one  sermon  be  rooted  out  clean^.  And  as  few  are 
inclined  to  credit  sound  doctrine ;  as  many,  and  almost  all, 


b  and  a  thing]  as  a  thing  A. 
c  cannot  without  much  be]  cannot 
be  with  much  A. 


but  few]  but  a  few  A. 
e  somewhere]  somewheres  A. 
^  clean]  clear  A. 


against  Peril  of  Idolatry. 


215 


be  prone  to  superstition  and  idolatry.  So  that  herein  ap- 
peareth  not  only  a  difficiiUy,  but  also  an  impossibility s  of 
the  remedy.  Further,  it  appeareth  not  by  any  story  of 
credit,  that  true  and  sincere  preaching  hath  endured  in  any 
one  place  above  one  hundred  years :  but  it  is  evident,  that 
images,  superstition,  and  worshipping  of  images  and  idola- 
try, have  continued  many  hundred  years.  For  all  writings 
and  experience  do  testify,  that  good  things  do  by  little  and 
little  ever  decay,  until  they  be  clean  banished ;  and,  con- 
trariwise, evil  things  do  more  and  more  increase,  till  they 
come  to  a  full  perfection  of  wickedness**.  Neither  need  we 
to  seek  examples  far  off  for  a  proof  hereof;  our  present 
matter  is  an  example.  For  preaching  of  God's  word  (most 
sincere  in  the  beginning)  by  process  of  time  waxed  less  and 
less  pure,  and  after  corrupt,  and  last  of  all,  altogether  laid 
down  and  left  off',  and  other  inventions  of  men  crept  in 
place  of  it.  And  on  the  other  part,  images  among  Christian 
men  were  first  painted,  and  that  in  whole  stories  together, 
which  had  some  signification  in  them ;  afterwards  they  were 
embossed,  and  made  of  timber,  stone,  plaster,  and  metal. 
And  first  they  were  only  kept  privately  in  private  men's 
houses;  and  then  after  they  crept  into  churches  and  tem- 
ples, but  first  by  painting,  and  after  by  embossing ;  and 
yet  were  they  no  where  at  the  first  worshipped.  But  shortly 
after  they  began  to  be  worshipped  of  the  ignorant  sort  of 
men,  as  appeareth  by  the  epistle  that  Gregoiy  the  first  of 
that  name,  bishop  of  Rome,  did  write  to  Serenus,  bishop 
of  Marseilles.  Of  the  which  two  bishops,  Serenus,  for  idol- 
atry committed  to  images,  brake  them  and  burned  them. 
Gregory,  although  he  thought  it  tolerable  to  let  them  stand, 
yet  he  judged  it  abominable,  that  they  should  be  worship- 
ped ;  and  thought  (as  is  now  alleged)  that  the  worshipping 
of  them  might  be  stayed,  by  teaching  of  God's  word,  ac- 
cording as  he  exhorteth  Serenus  to  teach  the  people,  as  in 
the  same  epistle  appeareth.  But  whether  Gregory's  opinion 
or  Serenus'  judgment  were  better  herein,  consider  ye,  I 
pray  you,  for  experience  by  and  by  confuteth  Gregory's 
opinion.  For  notwithstanding  Gregory's  writing,  and  the 
preaching  of  others,  images  being  once  publicly  set  up  in 
temples  and  churches,  simple  men  and  women  shortly  after 
fell  on  heaps  to  worshipping  of  them ;  and  at  the  last  the 
learned  also  were  carried  away  with  the  public  error,  as 
with  a  violent  stream,  or  flood.  And  at  the  second  council 
Nicene,  the  bishops  and  clergy  decreed,  that  images  should 


«  impossibility]  impossible  A.      ^  of  wickedness]  and  wickedness  B. 


216 


The  Third  Part  of  the  Sermon 


be  worshipped:  and  so,  by  occasion  of  these  stumbling- 
blocks,  not  only  the  unlearned  and  simple,  but  the  learned 
and  wise,  not  the  people  only,  but  the  bishops,  not  the 
sheep,  but  also  the  shepherds  themselves,  (who  should  have 
been  guides  in  the  right  way,  and  light  to  shine  in  dark- 
ness,) being  blinded  by  the  bewitching  of  images,  as  blind 
guides  of  the  blind,  fell  both  into  the  pit  of  damnable  idol- 
atry.   In  the  which  all  the  world,  as  it  were  drowned,  con- 
tinued until  our  age,  by  the  space  of  above"  eight  hundred 
years,  unspoken  against  in  a  manner.    And  this  success  had 
Gregory's  order ;  which  mischief  had  never  come  to  pass, 
had  bishop  Serenus'  way  been  taken,  and  all  idols  and 
images  been  utterly  destroyed  and  abolished :  for  no  man 
worshippeth  that  that  is  not.    And  thus  you  see,  how  from 
having  of  images  privately,  it  came  to  public  setting  of 
them  up  in  churches  and  temples,  although  without  harm 
at  the  first,  as  was  then  of  some  wise  and  learned  men 
judged ;  and  from  simple  having  them  there,  it  came  at  the 
last"^  to  worshipping  of  them:  first,  by  the  rude  people, 
Wisd.  13.  [10.]  who  specially  (as  the  scripture'  teacheth)  are  in  danger  of 
&  14.  [16.1     superstition  and  idolatry,  and  afterwards  by  the  bishops, 
the  learned,  and  by  the  whole  clergy.    So  that  laity  and 
clergy,  learned  and  unlearned,  all  ages,  sects,  and  degrees 
of  men,  women,  and  children  of  whole  Christendom  (an  hor- 
rible and  most  dreadful  thing  to  think)  have  been  at  once 
drowned  in  abominable  idolatry,  of  all  other  vices  most  de- 
tested of  God,  and  most  damnable  to  man,  and  that  by  the 
space  of  eight  hundred  years  and  more.    And  to  this  end  is 
come  that  beginning  of  setting  up  of  images  in  churches, 
then  judged  harmless,  in  experience  proved  not  only  harm- 
ful, but  exitious  and  pestilent,  and  to  the  destruction  and 
subversion  of  all  good  religion  universally.    So  that  I  con- 
clude, as  it  may  be  possible  in  some  one  city,  or  little  coun- 
try, to  have  images  set  up  in  temples  and  churches,  and 
yet  idolatry,  by  earnest  and  continual  preaching  of  God's 
true  word,  and  the  sincere  gospel  of  our  saviour  Christ, 
may  be  kept  away  for  a  short  time :  so  it  is  impossible  that 
(images  once  set  up  and  sulfered  in  temples  and  churches) 
any  great  countries,  much  less  the  whole  world,  can  any 
long  time  be  kept  from  idolatry.    And  the  godly  will  re- 
spect, not  only  their  own  city,  country,  and  tifne,  and  the 
health  of  men  of  their  age,  but  be  careful  for  all  places  and 
times,  and  the  salvation  of  men  of  all  ages.    At  the  least, 
they  will  not  lay  such  stumblingblocks  and  snares  for  the 


'  above]  about  A.    ^  at  the  last]  at  last  A.     '  scripture]  scriptures  A. 


against  Peril  of  Idolatry. 


217 


feet  of  other  countrymen  and  ages,  which  experience  hath 
ah'eady  proved  to  have  been  the  ruin  of  the  world.  Where- 
fore I  make  a  general  conclusion  of  all  that  I  have  hitherto 
said:  if  the  stumblingb locks  and  poisons  of  men's  souls, 
by  setting  up  of  images,  will  be  many,  yea,  infinite,  if  they 
be  suffered,  and  the  warnings  of  the  same™  stumbling- 
blocks,  and  remedies  for  the  said  poisons  by  preaching  but 
few,  as  is  already  declared ;  if  the  stumblingblocks  be  easy 
to  be  laid,  the  poisons  soon  provided,  and  the  warnings  and 
remedies  hard  to  know,  or  come  by;  if  the  stumblingblocks 
he  continually  in  the  way,  and  poison  be  ready  at  hand 
every  where,  and  warnings  and  remedies  but  seldom  given ; 
and  if  all  men  be  more  ready  of  themselves  to  stumble  and 
be  offended,  than  to  be  warned,  all  men  more  ready  to  drink 
of  the  poison,  than  to  taste  of  the  remedy,  (as  is  before 
partly,  and  shall  hereafter  more  fully  be  declared,)  and  so 
in  fine,  the  poison  continually  and  deeply  drunk  of  many, 
the  remedy  seldom  and  faintly  tasted  of  a  few  ;  how  can  it 
be  but  that"  infinite  of  the  weak  and  infirm  shall  be  of- 
fended, infinite  by  ruin  shall  break  their  necks,  infinite  by 
deadly  venom  be  poisoned  in  their  souls  ?  And  how  is  the 
charity  of  God,  or  love  of  our  neighbour,  in  our  hearts 
then,  if,  when  we  may  remove  such  dangerous  stumbling- 
blocks,  such  pestilent  poisons,  we  will  not  remove  them? 
What  shall  I  say  of  them,  which  will  lay  stumblingblocks 
where  before  there  was°  none,  and  set  snares  for  the  feet, 
nay,  for  the  souls  of  weak  and  simple  ones,  and  work  the 
danger  of  then  everlasting  destructionP,  for  whom  our  sa- 
viour Christ  shed  his  most  precious^  blood,  where  better  it 
were  that  the  arts  of  painting,  plastering,  carving,  graving, 
and  foundhig,  had  never  been  found  nor  used,  than  one  of 
them,  whose  souls  in  the  sight  of  God  are  so  precious, 
should  by  occasion  of  image  or  picture  perish  and  be  lost. 
And  thus  is  it  declared,  that  preaching  cannot  possibly  stay 
idolatry,  if  images  be  set  up  publicly  in  temples  and 
churches.  And  as  true  is  it,  that  no  other  remedy,  as 
writing  against  idolatry,  councils  assembled,  decrees  made 
against  it,  severe  laws  likewise,  and  proclamations  of  princes 
and  emperors,  neither  extreme  punishments  and  penalties, 
nor  any  other  remedy,  could  or  can  be  possibly^"  devised 
for  the  avoiding  of  idolatry,  if  images  be  publicly  set  up 
and  suffered.    For  concerning  writing  against  images,  and 


"  same]  said  A. 
n  but  that]  but  A. 
» there  was]  was  A. 


p  everlasting  destruction]  eternal 
ruin  A. 

<J  most  precious]  precious  A. 
possibly]  possible  B. 


218 


The  Third  Part  of  the  Sermon 


idolatry  to  them  committed,  there  hath  been  alleged  unto 
you,  in  the  second  part  of  this  treatise,  a  great  many 
places^  out  of  Tertullian,  Origen,  Lactantius,  St.  Augustin, 
Epiphanius,  St.  Ambrose,  Clemens,  and  divers  other  learned 
and  holy  bishops  and  doctors  of  the  church.  And  besides 
these,  all  histories  ecclesiastical,  and  books  of  other  godly 
and  learned  bishops  and  doctors,  are  full  of  notable  ex- 
amples and  sentences  against  images,  and  the  worshipping 
of  them.  And  as  they  have  most  earnestly  written,  so  did 
they  sincerely  and  most  diligently  in  their  time  teach  and 
preach,  according  to  their  writings  and  examples.  For  they 
were  then  preaching  bishops,  and  more  often  seen  in  pul- 
pits than  in  princes'  palaces,  more  often  occupied  in  his  le- 
[Mark  16. 15.]  gacy,  wlio  Said,  Go  ye  into  the  ivhole  world,  and  preach  the 
gospel  to  all  men,  than  in  embassages,  and  affairs  of  princes 
of  this  world.  And  as  they  were  most  zealous  and  diligent, 
so  were  the)?-  of  excellent  learning  and  godliness  of  life,  and 
by  both  of  great  authority  and  credit  with  the  people,  and 
so  of  more  force  and  likelihood  to  persuade  the  people, 
and  the  people  more  like  to  believe  and  follow  their  doc- 
trine. But  if  their  preachings  could  not  help,  much  less 
could  their  writings,  which  do  but  come  to  the  knowledge 
of  a  few  that  be  learned,  in  comparison  to  continual  preach- 
ing, whereof  the  whole  multitude  is  partaker.  Neither  did 
the  old  fathers,  bishops,  and  doctors,  severally  only  by 
preaching  and  writing,  but  also  together,  great  numbers  of 
them  assembled  in  synods  and  councils,  make  decrees  and 
ecclesiastical  laws  against  images,  and  the  worshipping  of 
them ;  neither  did  they  so  once  or  twice,  but  divers  times, 
and  in  divers  ages  and  countries,  assembled  synods  and 
councils,  and  made  severe  decrees  against  images,  and  wor- 
shipping of  them,  as  hath  been  at  large  in  the  second  part 
of  this  homily  before  declared.  But  all  their  writing, 
preaching,  assembling  in  councils,  decreeing  and  making  of 
laws  ecclesiastical,  could  nothing  help,  either  to  pull  down 
images,  to  whom  idolatry  was  committed,  or  against  idola- 
try whilst  images  stood.  For  those  blind  books  and  dumb 
schoolmasters,  I  mean  images  and  idols,  (for  they  call  them 
laymen's  books  and  schoolmasters,)  by  their  carved  and 
painted  writings,  teaching  and  preaching  idolatry,  prevailed 
against  all  their  written  books,  and  preaching  with  lively 
voice,  as  they  call  it.  Well,  if  preaching  and  writing  could 
not  keep  men  from  worshipping  of  images  and  idolatry,  if 
pen*  and  words  could  not  do  it,  you  would  think  that 


•  places]  of  places  A. 


♦  pen]  pens  A. 


against  Peril  of  Idolatry.  219 

penalty  and  sword**  might  do  it ;  1  mean,  that  princes  by 
severe  laws  and  punishments  might  stay  this  unbridled 
affection  of  all  men  to  idolatry,  though  images  were  set  up 
and  suffered.  But  experience  proveth,  that  this  can  no 
more  help  against  idolatiy,  than  writing  and  preaching. 
For  Christian  emperors,  (whose  authority  ought  of  reason, 
and  by  God's  law,  to  be  gi'eatest,)  above  eight  in  number, 
and  six  of  them  successively  reigning  one  after  another,  (as 
is  in  the  histories  before  rehearsed,)  making  most  severe 
laws  and  proclamations  against  idols  and  idolatry,  images 
and  the  worshipping  of  images,  and  executing  most  grievous 
punishments,  yea,  the  penalty  of  death,  upon  the  main- 
tainers  of  images,  and  upon  idolaters  and  image-worship- 
pers, could  not  bring  to  pass,  that  either  images  once  set 
up  might  throughly  be  destroyed,  or  that  men  should  re- 
frain from  the  worshipping  of  them,  being  set  up.  And 
what  think  you  then  will  come  to  pass,  if  men  of  learning 
should  teach  the  people  to  make  them,  and  should  main- 
tain the  setting  up  of  them,  as  things  necessary  in  religion  ? 
To  conclude :  it  appeareth  evidently  by  all  stories  and 
writings^,  and  experience  in  timesJ"  past,  that  neither 
preaching,  neither  writing,  neither  the  consent  of  the  learn- 
ed, nor  authority  of  the  godly,  nor  the  decrees  of  councils, 
neither  the  laws  of  princes,  nor  extreme  punishments  of  the 
offenders  m  that  behalf,  nor  any  other^  remedy  or  means, 
can  help  against  idolatry,  if  images  be  suffered  publicly. 
And  it  is  truly  said,  that  times,  past  are  schoolmasters  of 
wisdom  to  us  that  follow^  and  live  after.  Therefore,  if  in 
times  past  the  most  virtuous^  and  best  learned,  the  most 
diUgent  also,  and  in  number  almost  infinite,  ancient  fathers, 
bishops,  and  doctors,  with  their  writing,  preaching,  indus- 
try, earnestness,  authority,  assemblies,  and  councils,  could 
do  nothing  against  images  and  idolatr}^,  to  images  once  set 
up ;  what  can  we,  neither  in  learning,  nor  holiness  of  life, 
neither  in  diligence,  neither  authority,  to  be  compared  with 
them,  but  men  in  contempt,  and  of  no  estimation,  (as  the 
world  goeth  now,)  a  few  also  in  number,  in  so  great  a  mul- 
titude and  malice  of  men ;  what  can  we  do,  I  say,  or  bring 
to  pass,  to  the  stay  of  idolatry  or  worshipping  of  images,  if 
they  be  allowed  to  stand  publicly  in  temples  and  churches  ? 
And  if  so  many,  so  mighty  emperors,  by  so  severe  laws  and 
proclamations,  so  rigorous  and  extreme  punishments  and 
executions,  could  not  stay  the  people  from  setting  up  and 


*  sword]  swords  A. 

*  writings]  writing  A. 
y  in  times]  of  limes  A. 


«  nor  any  other]  nor  no  other  A. 
•  most  virtuous]  virtuest  A. 


220 


The  Third  Part  of  the  Sermon 


worshipping  of  images ;  what  will  ensue,  think  you,  when 
men  shall  commend  them  as  necessary  books  of  the  laymen? 
Let  us  therefore  of  these  latter  days  learn  this  lesson  of  the 
experience  of  ancient^  antiquity,  that  idolatry  cannot  pos- 
sibly be  separated  from  images  any  long  time :  but  that  as 
an  unseparable  accident,  or  as  a  shadow  followeth  the  body, 
when  the  sun  shineth  ;  so  idolatry  followeth  and  cleaveth  to 
the  public  having  of  images  in  temples  and  churches.  And 
finally,  as  idolatry  is  to  be  abhorred  and  avoided,  so  are 
images  (which  cannot  be  long  without  idolatry)  to  be  put 
away  and  destroyed.  Besides  the  which  experiments  and 
proof  <^  of  times  before,  the  very  nature  and  origin  of  images 
themselves  draweth  to  idolatry  most  violently,  and  men's^ 
nature  and  inclination  also  is  bent  to  idolatry  so  vehemently, 
that  it  is  not  possible  to  sever  or  part  images,  nor  to  keep 
men  from  idolatry,  if  images  be  suffered  publicly.  That  I 
speak  of  the  nature  and  origin  of  images  is  this :  even  as 
the  first  invention  of  them  is  naught,  and  no  good  can  come 
of  that  which  had  an  evil  beginning,  for  they  be  altogether 
naught,  as  Athanasius,  in  his  book  against  the  Gentiles,  de- 
clareth,  and  St.  Jerome  also  upon  the  prophet  Jeremy,  the 
sixth  chapter,  and  Eusebius,  the  seventh  book  of  his  Eccle- 
siastical History,  the  eighteenth  chapter,  testifieth,  that  as 
they  first  came  from  the  Gentiles,  which  were  idolaters  and 
worshippers  of  images,  unto  us ;  and  as  the  invention  of 
them  was  the  beginning  of  spiritual  fornication,  as  the  word 

[Wiad.  11  12.]  of  God  testifieth,  (Sap.  xiv.)  so  will  they  naturally  (as  it  were 
of  necessity^)  turn  to  their  origin  from  whence  they  came, 
and  draw  us  with  them  most  violently  to  idolatry,  abomi- 
nable to  God,  and  all  godly  men.    For  if  the  origin  of 

[Wisd.  14. 15.]  images,  and  worshipping  of  them,  as  it  is  recorded  in  the 
eighth  chapter  of  the  book  of  Wisdom,  began  of  a  blind 
love  of  a  fond  father,  framing  for  his  comfort  an  image  of 
his  son,  being  dead,  and  so  at  the  last  men  fell  to  the  wor- 
shipping of  the  image  of  him,  whom  they  did  knoAV  to  be 
dead;  how  much  more  will  men  and  women  fall  to  the 
worshipping  of  the  images  of  God,  our  saviour  Christ,  and 
his  saints,  if  they  be  suffered  to  stand  in  churches  and  tem- 
ples publicly  ?  For  the  greater  the  opinion  is  of  the  majesty 
and  holiness  of  the  person  to  whom  an  image  is  made,  the 
sooner  will  the  people  fall  to  the  worshipping  of  the  said 
image^.  Wherefore  the  images  of  God,  our  saviour  Christ, 
the  blessed  virgin  Mary,  the  apostles,  martyrs,  and  other  of 


ancient]  the  ancient  A.  '  of  necessity]  and  of  necessity  A. 

proof]  proofs  A.  ^  image]  images  A. 

men's]  man's  A. 


agaiiist  Peril  of  Idolatry. 


221 


notable  holiness,  are  of  all  other  miages  most  dangerous  for 
the  peril  of  idolatry,  and  therefore  greatest  heed  to  be  taken 
that  none  of  them  be  suffered  to  stand  publicly  in  churches 
and  temples.  For  there  is  no  great  dread  lest  any  should 
fall  to  the  worshipping  of  the  images  of  Annas,  Caiaphas, 
Pilate,  or  Judas  the  traitor,  if  they  were  set  up.  But  to 
the  other,  it  is  already  at  full  proved,  that  idolatry  hath 
been,  is,  and  is  most  like  continuall}^  to  be  committed.  Now, 
as  was  before  touched,  and  is  here  most  largely^  to  be  de- 
clared, the  natm-e  of  man  is  none  otherwise  bent  to  wor- 
shipping of  images  (if  he  may  have  them,  and  see  them) 
than  it  is  bent  to  whoredom  and  adultery  in  the  company 
of  harlots.  And  as  unto  a  man  given  to  the  lust  of  the 
flesh,  seeing  a  wanton  harlot,  sitting  by  her,  and  embracing 
her,  it  profiteth  little  for  one  to  say,  Beware  of  fornication ; 
God  will  condemn  fornicators  and  adulterers :  (for  neither  i  Cor.  6.  [o, 
will  he,  being  overcome  with  greater  enticements  of  the  j  Thess.  4.  [3. 
strumpet,  give  ear,  or  take  heed  to  such  godly  admoni-  Heb.  13.  [4.] 
tions ;  and  when  he  is  left  afterwards  alone  with  the  harlot, 
notliing  can  follow  but  wickedness :)  even  so,  suffer  images 
to  be  set  in  the  churches'*  and  temples,  ye  shall  in  vain  bid 
them  beware  of  images,  as  St.  John  doth,  and  flee  idolatry,  1  John  5.  [21] 
as  all  the  scriptures  warn  us ;  ye  shall  in  vain  preach  and 
teach  them  against  idolatry.  For  a  number  will  notwith- 
standing fall  headlongi  unto  it,  what  by  the  nature  of 
images,  and  what  by^  the  inclination  of  their  own  corrupt 
nature. 

Wherefore,  as  for  a  man^  given  to  lust,  to  sit  down  by 
a  strumpet,  is  to  tempt  God ;  so  is  it  likewise  to  erect  an 
idol  in  this  proneness  of  man's  nature  to  idolatry,  nothing 
but  a  tempting.    Now  if  any  will  say  that  this  similitude 
proveth  nothing  ;  yet  I  pray  them  let  the  word  of  God,  out 
of  the  which  the  similitude  is  taken,  prove  something.   Doth  Lev.  ir.  [r.] 
not  the  word  of  God  call  idolatry,  spiritual  fornication  ?  §y°  /|3^  (-2^ 
Doth  it  not  call  a  gilt  or  painted  idol,  or  image,  a  strumpet  Deut.  31.  [le.] 
Avith  a  painted  face  ?    Be  not  the  spiritual  wickednesses'"  of  ^j^^"*^^  ^- 
an  idol's  enticing  like  the  flatteries  of  a  wanton  harlot  ?  Be 
not  men  and  women  as  prone  to  spiritual  fornication  (I 
mean  idolatry)  as  to  carnal  fornication  ?    If  this  be  denied, 
let  all  nations  upon  the  earth,  which  have  been  idolators, 
(as  by  all  stories  appeareth,)  prove  it  true.    Let  the  Jews 
and  the  people  of  God,  which  were  so  often  and  so  earnestly 


8  most  largely]  more  largely  A. 
set  in  the  churches]  in  sight  in 
churches  A. 
'  headlong]  headlongs  A. 


*  and  what  by]  and  by  A. 
'  as  for  a  man]  as  a  man  A. 
''^  wickednesses]  wickedness  A. 


222 


The  Third  Fart  of  the  Sermon 


warned,  so  dreadfully  threatened,  concerning  images  and 
idolatry,  and  so  extremely  punished  therefore,  (and  yet  fell 
into  it",)  prove  it  to  be  true ;  as  in  almost  all  the  books  of 
the  Old  Testament,  namely,  the  Kings,  and  the  Chronicles, 
and  the  prophets,  it  appeareth  most  evidently.  Let  all  ages 
and  times,  and  men  of  all  ages  and  times,  of  all  degrees  and 
conditions,  wise  men,  learned  men,  princes,  idiots,  un- 
learned, and  commonalty,  prove  it  to  be  true.  If  you  re- 
^  quire  examples  :  for  wise  men,  ye  have  the  Egyptians,  and 

the  Indian  Gymnosophists,  the  wisest  men  of  the  world; 
you  have  Solomon,  the  wiset  of  all  other:  for  learned  men, 
the  Greeks,  and  namely  the  Athenians,  exceeding  all  other 
nations  in  superstition  and  idolatry,  as  in  the  history  of  the 
Acts  17.  [16.]  Acts  of  the  Apostles  St.  Paul  chargeth  them ;  for  princes 
Kom.  1.  [23.]   and  governors,  you  have  the  Romans,  the  rulers  of  the 
roast,  (as  they  say,)  you  have  the  same  forenamed  king  So- 
lomon, and  all  the  kings  of  Israel  and  Juda  after  him,  sav- 
ing David,  Ezechias",  and  Josias,  and  one  or  two  more. 
All  these,  I  say,  and  infinite  others,  wise,  learned  princes 
and  governors,  being  all  idolators,  have  you  for  examples 
and  a  proof  of  men's  inclination  to  idolatry.    That  I  may 
pass  over  with  silence,  in  the  mean  time,  infinite  multitudes 
and  millions  of  idiots  and  unlearned,  the  ignorant  and  gross 
Ps.  32.  [9  ]      people,  like  unto  horses  and  mules,  in  whom  is  no  imder- 
standing,  whose  peril  and  danger  to  fall  on  heaps  to  idola- 
wisd.  13.  [17,  try  by  occasion  of  images,  the  scriptures  specially  foreshew 
[i'27]^^^    and  give  warning  of.    And  indeed  how  should  the  un- 
'   '  learned,  simple,  and  foolish  scape  the  nets  and  snares  of 

idols  and  images,  in  the  which  the  wisest  and  the  best? 
learned  have  been  so  entangled,  trapped,  and  wrapped? 
Wherefore  the  argument  holdeth  this  ground  sure,  that 
men  be  as  inclined  of  their  corrupt  nature  to  spiritual  for- 
nication, as  to  carnal ;  which  the  wisdom  of  God  foreseeing, 
Deut.  4.  [16,  to  the  general  prohibition,  that  none  should  make  to  them- 
^^'^  selves  any  image  or  similitude,  addeth  a  cause  depending 

of  man's  corrupt  nature  :  Lest,  saith  God,  thou,  being  de- 
ceived with  error,  honour  and  worship  them.  And  of  tlii^ 
ground  of  man's  corrupt  inclination,  as  well  to  spiritual  for- 
nication, as  to  carnal,  it  must  needs  follow,  that  as  it  is  the 
duty  of  the  godly  magistrate,  loving  honesty,  and  hating 
whoredom,  to  remove  all  strumpets  and  harlots,  speciality 
out  of  places  notoriously  suspected,  or  resorted  unto  o; 
naughty  packs^,  for  the  avoiding  of  carnal  fornication:  sc;; 


n  into  it]  unto  it  A. 

0  Ezechias]  Ezechiall  A. 


against  Peril  of  Idolatry. 


223 


it  is'"  the  duty  of  the  same  godly  magistrate,  after  the  ex- 
amples of  the  godly  kmgs,  Ezechias  and  Josias,  to  drive  away 
all  spiritual  harlots,  (I  mean  idols  and  images,)  especially ^ 
out  of  suspected  places,  churches,  and  temples,  dangerous 
for  idolatry  to  be  committed  to  images  placed  there,  as  it 
were  in  the  appointed  place  and  height  of  honour  and  wor- 
ship, as  St.  Augustin  saith,  where  the  living  God  only  (and  AugusUn. 
not  dead  stones  and  stocks^)  is  to  be  worshipped:  it  is,  I ns^euib^^*^ 
say,  the  office  of  godly  magistrates  likewise  to  avoid  images  cap.  3.  de  Civit. 
and  idols  out  of  churches  and  temples,  as  spiritual  harlots 
out  of  suspected  places  for  the  avoiding  of  idolatry,  which 
is  spiritual  fornication.  And  as  he  were  the  enemy  of  all 
honesty,  that  should"  bring  strumpets  and  harlots  out  of 
their  secret  corners  into  the  public  market-place,  there  freely 
to  dwell  and  practise^  their  filthy  merchandise ;  so  is  he^ 
the  enemy  of  the  true  worshipping  of  God,  that  bringeth 
idols  and  images  into  the  temple  and  church,  the  house  of 
God,  there  openly  to  be  worshipped,  and  to  rob^  the  jea- 
lous^ God  of  his  honour,  who  will  not  give  it  to  any  other, 
nor  his  glory  to  carved^  images ;  who  is  as  much  forsaken, 
and  the  bond  of  love  between  man  and  him  as  much  broken 
by  idolatry,  which  is  spiritual  fornication,  as  is  the  knot  and 
bond  of  marriage  broken  by  carnal  fornication.  Let  all  this 
be  taken  as  a  lie,  if  the  word  of  God  enforce  it  not  to  be 
true.  Cursed  be  the  ma?!,  saith  God  in  Deuteronomy^  that  Deut.27.  [15.] 
maketh  a  carved^  or  molten  image,  and placeth  it  in  a  secret 

■  corner:  and  all  the  people  shall  say,  Jlmen.  Thus  saith 
1  God ;  for  at  that  time  no  man  durst  have  or  worship  images 
^  openly,  but  in  corners  only :  and  the  whole  world  being  the 

■  great  temple  of  God,  he  that  in  any  corner  thereof  robbeth 
God  of  his  glory,  and  giveth  it  to  stocks  and  stones,  is  pro- 

r-  noimced  by  God's  word  accursed.  Now  he  that  will  bring 
?;  these  spiritual  harlots  out  of  their  lurking  corners,  into  pub- 
i-  lie  churches  and  temples,  that  spiritual  fornication  may  there 
12  openly  of  all  men  and  women  without  shame  be  committed 
\i-  with  them,  no  doubt  that  person  is  cursed  of  God,  and 
lis  twice  cursed,  and  all  good  and  godly  men  and  women  will 
t-\  say.  Amen,  and  their  Amen  will  take  effect  also.  Yea,  and 
hf:  furthermore  the  madness  of  all  men  professing  the  religion 
lDE!:  of  Christ,  now  by  the  space  of  a  sort  of  hmidred  years,  and 


01 


'  so  it  is]  so  is  it  A. 

*  especially]  specially  A. 

*  and  stocks]  nor  stocks  A. 
»  should]  would  A. 

*  practise]  occupy  A. 
y  so  is  he]  so  is  B. 


A. 


*  to  rob]  to  spoil  A. 
"jealous]  zealous  A.B. 

carved]  carven  A. 
^  Deuteronomy]  Deuteronomium 


carved]  carven  A. 


224 


The  Third  Part  of  the  Sermon 


yet  even  in  our  time  in  so  great  light  of  the  gospel,  very 
many  running  on  heaps  by  sea  and  land,  to  the  great  loss 
of  their  time,  expense,  and  waste  of  their  goods,  destitution 
of  their  wives,  children,  and  families,  and  danger  of  their 
own  bodies  and  lives,  to  Compostella*^,  Rome,  Jerusalem, 
and  other  far  countries,  to  visit  dumb  and  dead  stocks  and 
stones,  doth  sufficiently  prove  the  proneness  of  man's  cor- 
rupt nature  to  the  seeking  of  idols  once  set  up,  and  the 
Avorshipping  of  them.  And  thus  as  well  by  the  origin  and 
nature  of  idols  and  images  themselves,  as  by  the  proneness 
and  inclination  of  man's  corrupt  nature  to  idolatry^,  it  is 
evident,  that  neither  images,  if  they  be  publicly  set  up,  can 
be  separated,  nor  .men,  if  they  see  images  in  temples  and 
churches,  can  be  staid  and  kept  from  idolatry.  Now  where- 
as they  yet  allege,  that  howsoever  the  people,  princes, 
learned,  and  wise,  of  old  time?,  have  fallen  into  idolatry  by 
occasion  of  images,  that  yet  in  our  time  the  most  part,  spe- 
cially the  learned,  wise,  and  of  any  authority,  take  no  hurt 
nor  offence  by  idols  and  images,  neither  do  run  into  far 
countries  to  them,  and  worship  them ;  and  that  they  know 
well  what  an  idol  or  image  is,  and  how  to  be  used ;  and 
that  therefore  it  followeth,  images  in  churches  and  temples 
to  be  an  indifferent  thing,  as  the  which  of  some  is  not 
abused,  and  that  therefore  they  may  justly  hold  (as  was  in 
the  beginning  of  this  part  by  them  alleged)  that  it  is  not 
unlawful  or  wicked,  absolutely  to  have  images  in  churches 
and  temples,  though  it  may,  for  the  danger  of  the  simple 
sort,  seem  to  be  not  altogether  expedient. 

Whereunto  may  be  well  replied,  that  Solomon  also,  the 
wisest  of  all  men,  did  well  know  what  an  idol  or  image  was, 
and  neither  took  any  harm  thereof  a  great  while  himself, 
and  also  with  his  godly  writings  armed  others  against  the 
wisd.  13&  14.  danger  of  them.    But  yet  afterward  the  same  Solomon  suf- 
fering his  wanton  paramours  to  bring  their  idols  into  his 
court  and  palace,  was  by  carnal  harlots  persuaded,  and 
brought  at  the  last  to  the  committing  of  spiritual  fornica 
tion  with  idols,  and,  of  the  wisest  and  godliest  prince,  be- 
came the  most  foolishest  and  wickedest  also.    Wherefore  it 
Eccius.  3.  [26.  is  better  even  for  the  wisest  to  regard  this  warning.  He  that 
f  Cor  W  [12  ]  danger  shall  perish  therein:  and.  Let  him  thai  stand- 

'  '  eth  beware  lest  he  fall^-,  rather  than  wittingly  and  willingly 
to  lay  such  a  stumblingblock  for  his  own  feet  and  others, 
that  may  perhaps  bring  at  last  to  break  neck.    The  good 

e  Compostella]  Compostile  A.  «  of  old  time]  in  old  time  A. 

^  to  idolatry]  of  idolatry  A.  ^  lest  he  fall]  he  fall  not  A. 


agaiiist  Peril  of  Idolatry. 


225 


king  Ezechias  did  know  well  enough,  that  the  brazen  ser- 2  Kings  is.  [4.] 
pent  was  but  a  dead  image,  and  therefore  he  took  no  hurt 
himself  thereby  through  idolatry  to  it.  Did  he  therefore 
let  it  stand,  because  himself  took  no  hurt  thereof?  No,  not 
so :  but  being  a  good  king,  and  therefore  regarding  the 
health  of  his  silly  subjects,  deceived  by  that  image,  and 
committing  idolatry  thereto,  he  did  not  only  take  it  down, 
but  also  brake  it  to  pieces ;  and  this  he  did  to  that  image 
that  was  set  up  by  the  commandment  of  God,  in  the  pre- 
sence whereof  great  miracles  were  wrought,  as  that  which 
was  a  figure  of  our  saviour  Christ  to  come,  who  shiould  de- 
liver us  from  the  mortal  sting  of  the  old  serpent,  Satan. 
Neither  did  he  spare  it  in  respect  of  the  ancientness  or  anti- 
quity of  it,  which  had  continued  above'  seven  hundred 
years,  nor  for  that  it  had  been  suffered,  and  preserved  by 
so  many  godly  kings  before  his  time.  How,  think  you, 
would  that  godly  prince  (if  he  were  now  living)  handle  our 
idols,  set  up  against  God's  commandment  directly,  and 
being  figures  of  nothing  but  folly,  and  for  fools  to  gaze  on, 
till  they  become  as  wise  as  the  blocks  themselves  which  they 
stare  on,  and  so  fall  down  as  dared  larks  in  that  gaze,  and 
being  themselves  alive,  worship  a  dead  stock  or  stone,  gold 
or  silver,  and  so  become  idolaters,  abominable  and  cursed 
before  the  living  God,  giving  the  honour  due  unto  him 
which  made  them  when  they  were  nothing,  and  to  our  sa- 
viour Christ,  who  redeemed  them  being  lost,  to  the  dead 
and  dumb  idol,  the  work  of  man's  hand,  which  never  did 
nor  can  do  any  thing  for  them,  no,  is  not  able  to  stir,  nor 
once  to  move,  and  therefore  worse  than  a  vile  worm,  which 
can  move  and  creep  ?  The  excellent  king  Josias  also  did 
take  himself  no  hurt  of  images  and  idols,  for  he  did  Imow 
well  what  they  were.  Did  he  therefore,  because  of  his  own 
knowledge,  let  idols  and  images  stand  ?  Much  less  did  he 
set  any  up  :  or  rather  did  he  not  by  his  knowledge  and  au- 
thority also  succour  the  ignorance  of  such  as  did  not  know 
what  they  were,  by  utter  taking  away  of  all  such  stumbling- 
blocks  as  might  be  occasion  of  ruin  to  his  people  and  sub- 
jects ?  Will  they,  because  a  few  took  no  hurt  by  images  or 
idols,  break  the  general  law  of  God,  T/iou  shall  make  [Exod.  20. 4.] 
thee  no  similitude^  &c.  ?  They  might  as  well,  because  Mo- 
^}  ses  was  not  seduced  by  Jethro's  daughter,  nor  Booz  by 
if  Ruth,  being  strangers,  reason,  that  all  the  Jews  might 
^  break  the  general  law  of  God,  forbidding  his  people  to  join 
theii  children  in  marriage  with  strangers,  lest  they  seduce 

'  above]  about  A. 

20 


226 


The  Third  Part  of  the  Serfnon 


their  children  that  they  should  not  follow  God.  Wherefore 
they  which  thus  reason,  though  it  be  not  expedient,  yet  it 
is  lawful  to  have  images  publicly,  and  do  prove  that  lawful- 
ness by  a  few  picked  and  chosen  men ;  if  they  object  that 
indifferently  to  all  men,  which  a  very  few  can  have  without 
hurt  and  offence,  they  seem  to  take  the  multitude  for  vile 
souls,  (as  he  saith  in  Virgil,)  of  whose  loss  and  safeguard'' 
no  reputation  is  to  be  had,  for  whom  yet  Christ  paid  as 
dearly,  as  for  the  mightiest  prince',  or  the  wisest  and  best 
learned  in  the  earth.  And  they  that  will  have  it  generally 
to  be  taken  for  indifferent,  thaf"  a  very  few  take  no  hurt 
of  it,  though  infinite  multitudes  beside"  perish  thereby, 
shew  that  they  put  little  difference  between  the  multitude 
of  Christians  and  brute  beasts,  whose  danger  they  do  so 
little  esteem.  Besides  this,  if  they  be  bishops,  or  parsons,  or 
otherwise  having  charge  ojf  men's  consciences,  that  thus  rea- 
son. It  is  lawful  to  have  images  piihlicly,  though  it  be  not 
expedient^  what  manner  of  pastors  shew  they  themselves  to 
be  to  their  flock,  which  thrust  unto  them  that  which  they 
themselves  confess  not  to  be  expedient  for  them,  but  to  the 
utter  ruin  of  the  souls  committed  to  their  charge,  for  whom 
they  shall  give  a  strait  account  before  the  Prince  of  pastors 
at  the  last  day?  For  indeed  to  object  to  the  weak,  and 
ready  to  fall  of  themselves,  such  stumblingblocks,  is  a 
thing  not  only  not  expedient,  but  unlawful,  yea,  and  most 
Avicked  also.  Wherefore  it  is  to  be  wondered  how  they  can 
call  images,  set  up  in  churches  and  temples  to  no  profit  or 
benefit  of  any,  and  to  so  great  peril  and  danger,  yea,  hurt 
and  destruction  of  many,  or  rather  infinite,  things  indif- 
ferent. Is  not  the  public  setting  up  of  them  rather  a  snare 
for  all  men,  and  the  tempting  of  God  ?  I  beseech  these  rea- 
soners  to  call  to  mind  their  own  accustomed  ordinance  and 
decree,  whereby  they  determined  that  the  scripture,  though 
by  God  himself  commanded  to  be  known  of  all  men,  wo- 
Deut.  3i.[ii,  men,  and  children,  should  not  be  read  of  the  simple,  nor 
^^■^  had  in  the  vulgar  tongue,  for  that,  as  they  said,  it  was  dan- 

gerous, by  bringing  the  simple  people  into  errors.  And  will 
they  not  forbid  images  to  be  set  up  in  churches  and  temples, 
which  are  not  commanded,  but  forbidden  most  straitly  by 
God,  but  let  them  still  be  there,  yea,  and  maintain  them 
also,  seeing  the  people  are  brought  not  in  danger  only,  but 
indeed  into  most  abominable  errors*'  and  detestable  idolatry 
thereby  ?    Shall  God's  word,  by  God  commanded  to  be  read 


k  and  safeguard]  or  safeguard  A.  "  beside]  besides  A. 
'  prince]  princes  A.  »  errors]  error  A. 

■»n  that]  for  that  A. 


against  Peril  of  Idolatry. 


227 


unto  all,  and  known  of  all,  for  clanger  of  heresy,  as  they 
say,  be  shut  up  ?  And  idols  and  images,  notwithstanding 
they  be  forbidden  by  God,  and  notwithstanding  the  danger 
of  idolatry  by  them,  shall  they  yet  be  set  up,  suffered,  and 
maintained  in  churches  and  temples?  0  Avorldly  and  fleshly 
wisdom,  everP  bent  to  maintain  the  inventions  and  tradi- 
tions of  men  by  carnal  reason,  and  by  the  same  to  disannul 
or  deface  the  holy  ordinances,  laws,  and  honour  of  the 
eternal  God,  who  is  to  be  honoured  and  praised  for  ever. 
»dmen. 

Now  it  remaineth  for  the  conclusion  of  this  treaty,  to  de- 
clare as  well  the  abuse  of  churches  and  temples,  by  too 
costly*!  and  sumptuous  decking  and  adorning  of  them,  as 
also""  the  lewd  painting,  gilding,  and  clothing  of  idols  and 
images,  and  so  to  conclude  the  whole  treaty. 

In  Tertullian's  time,  an  hundred  and  tlii'eescore  years  Tenuii.  Apoi. 
after  Christ,  Christians  had  none  other  temples  but  common 
houses,  whither  they  for  the  most  part  secretly  resorted. 
And  so  far  off  was  it  that  they  had  before  his  time  any 
goodly  or  gorgeous  decked  temples,  that  laws  were  made  in 
Antoninus^  Verus,  and  Commodus  the  emperors  times,  that  Euseb.  m.  5. 
no  Christians  should  dwell  in  houses,  come  in  public  baths, 
or  be  seen  in  streets,  or  any  where  abroad  ;  and  that,  if  they 
were  once  accused  to  be  Christians,  they  should  by  no  means 
be  suffered  to  escape.  As  was  practised  on  ApoUonius*,  a 
noble  senator  of  Rome,  who  being  accused  of  his  own  bond-  Hieronymus. 
man  and  slave  that  he  was  a  Christian,  could  neither  by  his 
defence  and  apology,  learnedly  and  eloquently  written  and 
read  publicly  in  the  senate,  nor  in  respect  that  he  was  a  ci- 
tizen, nor  for  the  dignity  of  his  order,  nor  for  the  vileness 
and  milawfulness  of  his  accuser,  being  his  own  slave,  by 
Ukelihood  of  malice  moved  to  forge  lies  against  his  lord,  nor 
for  no  other  respect  or  help,  could  be  delivered  from  death. 
So  that  Cliristians  w^ere  then  driven  to  dwell  m  caves  and 
dens;  so  far  off  was  it  that  they  had  any  public  temples 
adorned  and  decked  as  they  now  j3e,  which  is  here  rehearsed 
to  the  confutation  of  those",  which  report  such  glorious 
glossed  fables  of  the  goodly-^  and  gorgeous  temples^,  that 
St.  Peter,  Linus,  Cletus,  and  those  thirty  bishops  their  suc- 
cessors had  at  Rome,  until  the  time  of  the  emperor  Con- 
stantine,  and  which  St.  Polycarp  should  have  in  Asia,  or 


p  ever]  even  B. 

<i  by  too  costly]  by  the  costly  A. 

'  as  also]  and  also  A. 

'  Antoninus]  Antonius  A.B. 

*  on  ApoUoniusJ  in  Apollonius  A. 


n  of  those]   of  those  impudent 
shameless  liars  A. 
»  goodly]  godly  A. 
y  temples]  temple  B. 


228  The  Third  Part  of  the  Sermon 

Irenaeus  in  France,  by  such  lies,  contrary  to  all  true  histo- 
ries, to  maintain  the  superfluous  gilding  and  decking  of 
temples  nowadays,  wherein  they  put  almost  the  whole  sum 
and  pith  of  our  religion.  But  in  those  times  the  world  was 
won  to  Christendom,  not  by  gorgeous,  gilded^  and  painted 
temples  of  Christians,  which  had  scarcely  houses  to  dwell 
in,  but  by  the  godly,  and,  as  it  were,  golden  minds  and 
firm  faith  of  such  as  in  all  adversity  and  persecution  pro- 
Euseb.  lib.  8.  fessed  the  truth  of  our  rehgion.  And  after  these  times  in 
Tca^^g^De^'  Maximian^  and  Constantius  the  emperors  proclamation,  the 
civitate,  lib.  8.  places  whcrc  Christians  resorted  to  public  prayer,  were 
<^ap-^-  called  conventicles.  And  in  Galerius  Maximinus  the  em- 
peror's epistles,  they  are  called  oratories  and  dorninicae^,  to 
say,  places  dedicate  to  the  service  of  the  Lord.  And  here 
by  the  way,  it  is  to  be  noted,  that  at  that  time  there  were 
no  churches  or  temples  erected  unto  any  saint,  but  to  God 
only,  as  St.  Augustin  also  recordeth,  saying,  "  We  build 
no  temples  unto  our  martyrs."  And  Eusebius  himself 
calleth  churches,  houses  of  prayer,  and  sheweth  that  in  Con- 
stantine  the  emperor's  time,  all  men  rejoiced,  seeing,  instead 
of  low  conventicles,  which  tyrants  had  destroyed,  high  tem- 
ples to  be  builded.  Lo,  unto  the  time  of  Constantine,  by 
the  space  of  above  three  hundred  years  after  our  saviour 
Christ,  when  Christian  religion  was  most  pure,  and  indeed 
golden.  Christians  had  but  low  and  poor  conventicles,  and 
Cryptae.  simple  oratorics,  yea  caves  under  the  ground,  called  cryptas, 
where  they  for  fear  of  persecution  assembled  secretly  toge- 
ther. A  figure  whereof  remaineth  in  the  vaults  which  yet 
are  builded  under  great  churches,  to  put  us  in  remembrance 
of  the  old  state  of  the  primitive  church  before  Constantine  : 
whereas  in  Constantine's  time,  and  after  him,  were  builded 
Basiiicae,  great  and  goodly  temples  for  Christians,  called  hasilicse, 
either  for  that  the  Greeks  used  to  call  all  great  and  goodly 
places  basilicas,  or  for  that  the  high  and  everlasting  King, 
God  and  our  saviour  Christ,  was  served  in  them.  But  al- 
though Constantine,  and  other  princes,  of  good  zeal  to  our 
religion,  did  sumptuously  deck  and  adorn  Christians  tem- 
ples, yet  did  they  dedicate  at  that  time  all  churches  and 
temples^  to  God,  or  our  saviour  Christ,  and  to  no  saint; 
Novel,  consiit.  for  that  abuse  began  long  after  in  Justinian's  time.  And 
3.  el  47.  ^Yy^^  gorgeousness  then  used,  as  it  was  borne  with,  as  rising 
of  a  good  zeal ;  so  was  it  signified  of  the  godly  learned  even 
at  that  time,  that  such  cost  might  otherwise  have  been 
better  bestowed.    Let  St.  Jerome  (although  otherwise  too 


2  gilded]  gilted  A. 

*  Maximian]  iMaximinian  B. 


b  dominicag]  dominica  A. 
*=  and  temples]  or  temples  A. 


against  Peril  of  Idolatry. 


229 


great  a  liker  and  allower  of  external  and  outward  things) 
be  a  proof  hereof,  who  hath  these  words  in  his  epistle  to 
Demetriades :  "  Let  other  (saith  St.  Jerome)  build  churches, 
cover  walls  with  tables  of  marble,  carry  together  huge  pil- 
lars, and  gild  their  tops  or  heads,  which  do  not  feel  or  un- 
derstand their  precious  decking  and  adorning;  let  them 
deck  the  doors  with  ivor}^  and  silver,  and  set  the  golden 
altars  with  jn-ecious  stones ;  I  blame  it  not ;  let  every  man 
abound  in  his  own  sense;  and  better  is  it  so  to  do,  than 
carefully  to  keep  their  riches  laid  up  in  store.  But  thou 
hast  another  way  appointed  thee,  to  clothe  Christ  in  the 
poor,  to  visit  him  in  the  sick,  feed  him  in  the  hungry,  lodge 
him  in  those  who  do  lack  harbour,  and  especially'^  such  as 
be  of  the  household  of  faith." 

And  the  same  St.  Jerome  toucheth  the  same  matter 
somewhat  more  freely  in  his  treaty  of  the  Life  of  Clerks  to 
Nepotian,  saying  thus:  "Many  build  walls,  and  erect  pil- 
lars of  churches;  the  smooth  marbles  do  glister,  the  roof 
shineth  with  gold,  the  altar  is  set  with  precious  stones*^ :  but 
of  the  ministers  of  Christ  there  is  no  election  or  choice. 
Neither  let  any  man  object  and  allege  against  me  the  rich 
temple  that  was  in  Jewry,  the  table,  candlesticks,  incense, 
ships,  platters,  cups,  mortars,  and  other  things  all  of  gold. 
Then  were  these  tilings  allowed  of  the  Lord,  when  the 
priests  offered  sacrifices,  and  the  blood  of  beasts  was  ac- 
counted the  redemption  of  sins.  Howbeit  all  these  things 
went  before  in  figure,  and  they  were  written  for  us,  upon 
whom  the  end  of  the  world  is  come.  And  now  when  that 
our  Lord,  being  poor,  hath  dedicate  the  poverty  of  his 
house,  let  us  remember  his  cross,  and  we  shall  esteem  riches 
as  mire  and  dung^  What  do  we  marvel  at  that  which 
Christ  calleth  wicked  mammon?  Whereto  do  we  so  highly 
esteem  and  love  that  which  St.  Peter  doth  for  a  glory  testify 
that  he  had  not?"  Hitherto  St.  Jerome. 

Thus  you?  see  how  St.  Jerome  teacheth  the  sumptuous- 
ness  amongst  the  Jews  to  be  a  figure  to  signify,  and  not  an 
example  to  follow,  and  that  those  outward  things  were  suf- 
fered for  a  time  mitil  Christ  our  Lord  came,  who  turned  all 
those  outward  things  mto  spirit,  faith,  and  truth.  And  the 
same  St.  Jerome,  upon  the  seventh  chapter  of  Jeremy, 
saith,  "God  commanded  both  the  Jews  at  that  time,  and 
now  us  who  are  placed  in  the  church,  that  we  have  no  trust 
in  the  goodliness  of  building  and  gilt  roofs,  and  in  walls  co- 
vered with  tables  of  marble,  and  say.  The  temple  of  theiJer.r.A.j 


^  especially]  specially  A.  ^  and  dung]  or  dung  A. 

*  stones]  stone  A.  «  you]  ye  A. 

20* 


230 


The  Third  Fart  of  the  Sermon 


Lord,  the  temple  of  the  Lord^.  For  that  is  the  temple  of 
the  Lord,  wherein  dwelleth  true  faith,  godly  conversation, 
and  the  company  of  all  virtues.'^  And  upon  the  prophet 
Aggee,  he  describeth  the  true  and  right  decking  or  orna- 
ments' of  the  temple  after  this  sort:  "I  (saith  St.  Jerome) 
do  think  the  silver,  wherewith  the  house  of  God  is  decked, 
to  be  the  doctrine  of  the  scriptures,  of  the  which  it  is  spoken, 
[Ps.  12.6.]  The  doctrine  of  the  Lord  is  a  pure  doctrine,  silver  tidied  in 
the  fre^,  purged  from  dross,  purified  seven  times.  And  I 
do  take  gold  to  be  that  which  remaineth  in  the  hid  sense  of 
the  saints  and  the  secret  of  the  heart,  and  shine th  with  the 
true  light  of  God.  Which  is  evident  that  the  Apostle  also 
meant  of  the  saints  that  build  upon  the  foundation  of  Christ, 
some  silver,  some  gold,  some  precious  stones:  that  by  the 
gold,  the  hid  sense  ;  by  silver,  godly  utterance  ;  by  precious 
stones,  works  which  please  God,  might  be  signified.  With 
these  metals  the  church  of  our  Saviour  is  made  more  goodly 
and  gorgeous,  than  was  the  synagogue  in  old  time.  With 
these  lively  stones  is  the  church  and  house  of  Christ  builded, 
and  peace  is  given  to  it  for  ever."  All  these  be  St.  Jerome's 
sayings.  No  more  did  the  old  godly  bishops  and  doctors  of 
the  church  allow  the  oversumptuous'  furniture  of  temples 
and  churches,  with  plate,  vessels  of  gold,  silver,  and  precious 
vestments™.  St.  Chrysostom  saith,  in  the  ministry  of  the 
holy  sacraments  there  is  no  need  of  golden  vessels,  but  of 
golden  minds.  And  St.  Ambrose  saith,  "  Christ  sent  his 
Apostles  without  gold,  and  gathered  his  church  without 
gold.  The  church  hath  gold,  not  to  keep  it,  but  to  bestow 
it  on  the  necessities  of  the  poor.  The  sacraments  look  for 
no  gold,  neither  do  they  please  God  for  the  commendation 
of  gold,  which  are  not  bought  for  gold.  The  adorning  and 
decking  of  the  sacraments  is  the  redemption  of  captives." 
Thus  much  saith  St.  Ambrose". 

St.  Jerome  commendeth  Exuperius,  bishop  of  Tolose, 
that  he  carried  the  sacrament  of  the  Lord's  body  in  a 
wicker  basket,  and  the  sacrament  of  his  blood  in  a  glass, 
Til.  de  conse-  and  SO  cast  covetousness  out  of  the  church.  And  Boni- 
buHen"  f^^^^^s?  bishop  and  martyr,  as  it  is  recorded  in  the  decrees, 
testifieth,  that  in  old  time  the  ministers  used  wooden",  and 
not  golden  vessels.  And  Zephyrinus,  the  sixteenth  bishop 
of  Rome,  made  a  decree,  that  they  should  use  vessels  of 
glass.    Likewise  were  the  vestures  used  in  the  church  in 


^  the  temple  of  the  Lord]  ihrlce  A. 
»  or  ornaments]  of  ornaments  A. 
k  in  the  fire]  in  fire  A. 
'  oversumptuous]  outrageous  A. 


vestments]  vestures  A. 
"  sailh  St.  Ambrose]  St.  Ambrose 

A. 

0  wooden]  treen  A. 


against  Peinl  of  Idolatry. 


231 


old  time  very  plain  and  single,  and  nothing  costly.  And  Lib.  i.  insu 
Rabanus,  at  large  declareth,  that  this  costly  and  manifold  ^^P" 
fmniture  of  vestments  of  late  used  in  the  church  was  fet 
from  the  Jewish  usage,  and  agreeth  with  Aaron's  apparel- 
ling almost  altogether.  For  the  maintenance  of  the  which, 
Innocentius  the  pope  pronounceth  boldly,  that  all  the  cus- 
toms of  the  old  law  be  not  abolished,  that  we  might  in  such 
apparel,  of  Christians  the  more  willingly  become  Jewish. 
This  is  noted,  not  against  churches  and  temples,  which  are 
most  necessary,  and  ought  to  have  their  due  use  and  ho- 
nour, as  is  in  another  homily  for  that  purpose?  declared, 
nor  against  the  convenient  cleanness^  and  ornaments  there- 
of ;  but  against  the  sumptuousness  and  abuses  of  the  tem- 
ples and  churches.  For  it  is  a  church  or  temple  also  that 
glittereth"^  with  no  marble,  shineth  with  no  gold  nor  silver, 
glistereth'  with  no  pearls  nor  precious  stones :  but  with 
plainness  and  frugality,  signifieth  no  proud  doctrine  nor 
people,  but  humble,  frugal,  and  nothing  esteeming  earthly 
and  outward  things,  but  gloriously  decked  with  inward 
ornaments,  according  as  the  prophet  declareth,  saying.  The  LPs.  45. 13.] 
kins^^s  daughter  is  altogether  glorious  inioardly. 

Now  concerning  excessive*  decking  of  images  and  idols, 
with  painting,  gilding,  adorning  with  precious  vestures, 
pearl,  and  stone,  what  is  it  else,  but  for  the  further  pro- 
vocation and  enticement  to  spiritual  fornication,  to  deck 
spiritual  harlots  most  costly  and  wantonly,  which  the  idola- 
trous church  understandeth  well  enough.  For  she  being 
indeed  not  only  an  harlot,  (as  the  scripture"  calleth  her,) 
but  also  a  foul,  filthy,  old,  withered  harlot,  (for  she  is  in- 
deed of  ancient  years,)  and  understanding  her  lack  of  na- 
tural-^ and  true  beauty,  and  great  loathsomeness  which  of 
herself  she  hath,  doth,  after  the  custom  of  such  harlots, 
paint  herself,  and  deck  and  tire  herself  with  gold,  pearl, 
stone,  and  all  kind  of  precious  jewels,  that  she,  shining 
with  the  outward  beauty  and  glory  of  them,  may  please 
the  foolish  phantasy  of  fond  lovers,  and  so  entice^  them 
to  spiritual  fornication  with  her :  who,  if  they  saw  her  (I 
will  not  say  naked)  but  in  simple  apparel,  would  abho- 
her,  as  the  foulest  and  filthiest  harlot  that  ever  was  seen : 
according  as  appeareth  by  the  description  of  the  garnish- 
ing of  the  great  strumpet  of  all  strumpets,  the  mother  of 


P  for  that  purpose]  for  their  pur- 
pose A. 
•1  cleanness]  cleanliness  A. 

glittereth]  glistereth  A. 
•  glistereth]  glittereth  A. 


*  excessive]  outrageous  A. 

u  scripture]  scriptures  A. 

^  natural]  nature  B. 

y  and  so  entice]  and  to  entice  A. 


232 


The  Third  Part  of  the  Sermon 


[Rev.  17.2.J  whoredom,  set  forth  by  St.  John  in  his  Revelation,  who 
by  her  glory  provoked  the  princes  of  the  earth  to  commit 
whoredom  with  her.  Whereas,  on  the  contrary  part,  the 
true  church  of  God,  as  a  chaste  matron,  espoused  (as  the 

[1  Cor.  11.2]  scripture  teacheth)  to  one  husband,  our  saviour  Jesus 
Christ,  whom  alone  she  is  content  only  to  please  and  serve, 
and  looketh  not  to  delight  the  eyes  or  phantasies  of  any 
other  strange  lovers  or  wooers,  is  content  with  her  natural 
ornaments,  not  doubting  by  such  sincere  simplicity  best  to 
please  him,  who^  can  well  skill  of  the  dilference  between  a 
painted  visage  and  a  true  natural  beauty.  And  concerning 
such  glorious  gilding  and  decking  of  images,  both  God's 
word  written  in  the  tenth  chapter  of  the  prophet  Jeremy, 
and  St.  Hierom's  Commentaries  upon  the  same,  are  most 
worthy  to  be  noted.    First,  tlie  words  of  the  scriptures  be 

jer.  10.  [3, 4,   the  SO :  The  workman  with  his  axe  hewed  the  timber  out  of 

^•^  the  ivood  ivith  the  work  of  his  hands;  he  decked  it  with 

gold  and  silver;  he  joined  it  with  nails  and  pins,  and  the 
stroke  of  an  hammer^,  that  it  might  hold  together.  They 
be  made  smooth  as  the  palm,  and  they  cannot  speak;  if 
they  be  borne,  they  remove,  for  they  cannot  go.  Fear  ye 
them  not,  for  they  can  neither  do  evil  nor  good.  Thus 
saith  the  prophet.  Upon  which  text  St.  Hierom  hath  these 
words:  "This  is  the  description  of  idols,  which  the  Gen- 
tiles worship ;  their  matter  is  vile  and  corruptible.  And 
whereas  the  artificer  is  mortal,  the  things  he  maketh  must 
needs  be  corruptible :  he  decketh  it  with  silver  and  gold, 
that  with  the  glittering  or  shining  of  both  metals  he  may 
deceive  the  simple.  Which  error  indeed  hath  passed  over 
from  the  Gentiles,  that  we  should  judge  religion  to  stand  in 
riches.''  And  by  and  by  after  he  saith,  "  They  have  the 
beauty  of  metals,  and  be  beautified  by  the  art  of  painting ; , 
but  good  or  profit  is  there  none  in  them."  And  shortly  I 
after  again,  "  They  make  great  promises,  and  devise  an 
image  of  vain  worshipping  of  their  own  phantasies ;  they 
make  great  brags  to  deceive  every  simple  body ;  they  dull 
and  amaze  the  understanding  of  the  milearned,  as  it  were 
with  golden  sentences'',  and  eloquence,  shining  with  the 
brightness  of  silver.  And  of  their  own  devisers  and  makers  : 
are  these  images  advanced  and  magnified,  in  the  which  is 
no  utility  nor  profit  at  all,  and  the  worshipping  of  the  which 
properly  pertaineth  to  the  Gentiles  and  heathen,  and  such' 
as  know  not  God." 

Thus  far  of  St.  Jerome's  words.    Whereupon  you  may  | 

2  who]  which  A.  sentences]  senses  A.  ; 

•  of  an  hammer]  an  hammer  B.  i 


against  Peril  of  Idolatry . 


233 


note  as  well  his  judgment  of  images  themselves,  as  also  of 
the  painting,  gilding,  and  decking  of  them :  that  it  is  an  error 
which  came  from  the  Gentiles,  that  it  persuadeth  religion  to 
remain  in  riches,  that  it  amazeth  and  deceiveth  the  simple 
and  milearned  with  golden  sentences^  and  silver-shining 
eloquence,  and  that  it  appertaineth  properly  to  the  Gentiles 
and  heathens,  and  such  as  know  not  God.  Wherefore  the 
having,  painting,  gilding,  and  decking  of  images,  by  St. 
Jerome's  judgment,  is  erroneous,  seducing  and  bringing  into 
error,  (specially  the  simple  and  unlearned,)  heathenish,  and 
void  of  the  knowledge  of  God. 

Surely  the  prophet  Daniel,  in  the  eleventh  chapter,  de- [Dan.  ii.  37, 
clareth  such  sumptuous  decking  of  images  with  gold,  silver,  ^^-^ 
and  precious  stones,  to  be  a  token  of  antichrist's  kingdom, 
who  (as  the  prophet  foresheweth)  shall  worship  God  with 
^ucli  gorgeous  things.    Now  usually  such  excessive^^  adorn- 
ng  and  decking  of  images  hath  risen  and  been  maintained, 
either  of  offerings  provoked  by  superstition  and  given  in 
dolatry,  or  of  spoils,  robberies,  usury,  or  goods  otherwise 
mjustly  gotten,  whereof  wicked  men  have  given  part  to 
he  images  or  saints,  (as  they  call  them,)  that  they  might 
)e  pardoned  of  the  whole :  as  of  divers  writings  and  old 
nonuments  concerning  the  cause  and  end  of  certain  great 
:ifts,  may  well  appear.     And  indeed  such  money,  so 
v^ickedly  gotten,  is  most  meet  to  be  put  to  so  wicked  a 
Lse^.    And  that  which  they  take  to  be  amends  for  the 
v^hole  before  God,  is  more  abominable  in  his  sight,  than 
oth  the  wicked  getting,  and  the  more  wicked  spending  of 
11  the  rest.     For  how  the  Lord  alloweth  such  gifts,  he 
eclareth  evidently  in  the  prophet  Esaias*",  saying,  /  (saith  isa.  61.  [8.] 
le  Lord)  do  love  judgment,  and  I  hate  spoil  and  raveny 
Ifered  in  sacrifice :  which  the  very  Gentiles  understood, 
or  Plato  sheweth,  that  such  men  as  suppose  that  God  Dialog,  de 
3th  pardon  wicked  men,  if  they  give  part  of  their  spoils 
id  rapines  to  him,  take  him  to  be  like  a  dog,  that 
ould  be  entreated  and  hired  with  part  of  the  prey,  to 
iffer  the  wolves  to  worry'*  the  sheep.    And  in  case  the 
)ods,  wherewith  images  be  decked,  were  justly  gotten,  yet 
is'  extreme  madness,  so  foolishly  and  wickedly  to  bestow 
)ods  purchased  by  wisdom  and  truth.    Of  such  lewdness 
actantius  writeth  thus :  "  Men  do  in  vain  deck  images  of  Lib.  2.  inst, 
e  gods  with  gold,  ivory,  and  precious  stone,  as  though 


=  sentences]  senses  A. 
'  excessive]  outrageous  A. 
-  a  use]  an  use  A. 
f  Esaias]  Esay  A. 


g  rapine]  ravine  A. 

worry]  werry  A.  weary  B. 
'  yet  it  is]  yet  is  it  A. 


234 


The  Third  Part  of  the  Sermon 


they  could  take  any  pleasure  in  those  things'^.  For  what 
use  have  they  of  precious  gifts,  which  understand  nor  feel 
nothing  ?  Even  the  same  that  dead  men  have.  For  with 
hke  reason  do  they  bury  dead  bodies,  farced  with  spices 
and  odours,  and  clothed  with  precious  vestures,  and  deck 
images,  which  neither  felt  nor  knew  when  they  were  made, 
nor  understand  when  they  be  honoured,  for  they  get  no  sense 
and  understanding  by  their  consecration."  Thus  for  Lac- 
tantius,  and  much  more,  too  long  here  to  rehearse,  declar- 
ing, that  as  little  girls  play  with  little  puppets,  so  be  these 
decked  images  great  puppets  for  old  fools  to  play  with. 
And  that  we  may  know  what,  not  only  men  of  our  religion, 
but  ethnicks  also,  judge  of  such  decking  of  dead  images,  it 
is  not  unprofitable  to  hear  what  Seneca,  a  wise  and  excel- 
lent learned  senator  of  Rome,  and  philosopher,  saith  con- 
cerning the  foolishness  of  ancient  and  grave  men,  used  in 
his  time  in  worshipping  and  decking  of  images :  "  We 
(saith  Seneca)  be  not  twice  children,  (as  the  common  say- 
ing is,)  but  always  children :  but  this  is  the  difference, 
that  we  being  elder,  play  the  children :  and  in  these  plays 
they  bring  in  before  great  and  well-decked  puppets  (for  so 
he  calleth  images)  ointments,  incense,  and  odours.  To 
these  puppets  they  offer  up  sacrifice,  which  have  a  mouth, 
but  not  the  use  of  teeth.  Upon  these  they  put  attiring 
and  precious  apparel,  which  have  no  use  of  clothes.  To 
these  they  give  gold  and  silver,  which  they  who  receive  it 
(meaning  the  images)  lack,  as  well  as  they  that  have  given 
it  from  them."  And  Seneca  much  commendeth  Dionysius, 
king  of  Sicile,  for  his  merry  robbing  of  such  decked  and 
jewelled  puppets.  But  you  will  ask,  what  doth  this  ap- 
pertain to  our  images,  which  is  written  against  the  idols  of 
the  Gentiles  ?  Altogether  surely.  For  what  use  or  plea- 
sure have  our  images  of  their  decking  and  precious  orna- 
ments ?  Did  our  images  understand  when  they  were  made  ? 
or  know  when  they  be  so  trimmed  and  decked  ?  Be  not 
these  things  bestowed  upon  them  as  much  in  vain,  as  upon 
dead  men,  which  have  no  sense  ?  Wherefore  it  folio weth, 
that  there  is  like  foolishness  and  lewdness  in  decking  of 
our  images,  as  great  puppets  for  old  fools,  like  children,  to 
play  the  wicked  play  of  idolatry  before,  as  was  among^  the 
ethnicks  and  Gentiles.  Our  churches  stand  full  of  such  great 
puppets,  wondrously  decked  and  adorned;  garlands  and 
coronets  be  set  on  their  heads,  precious  pearls  hanging 
about  their  necks ;  their  fingers  shine  with  rings,  set  with 


in  those  things]  of  these  things  A. 


1  among]  amongst  A. 


against  Peril  of  Idolatry. 


235 


precious  stones :  their  dead  and  stiff  bodies  are  clothed  with 
garments  stiff  with  gold.     You  would  believe  that  the 
images  of  our  men-saints  were  some  princes  of  Persia"* 
land  with  their  proud  apparel,  and  the  idols  of  our  wo- 
men-saints were  nice  and  well-trimmed  harlots,  tempting 
their  paramours  to  wantonness  :  whereby  the  saints  of  God 
are  not  honoured,  but  most  dishonom-ed,  and  their  godli- 
ness, soberness,  chastity,  contempt  of  riches,  and  of  the 
vanity  of  the  world,  defaced  and  brought  in  doubt  by  such 
monstrous  decking,  most  differing  from  their  sober  and 
godly  lives.    And  because  the  whole  pageant  must  throughly 
be  played,  it  is  not  enough  thus  to  deck  idols,  but  at  the 
last  come  in  the  priests  themselves,  likewise  decked  with 
gold  and  pearl,  that  they  may  be  meet  servants  for  such 
lords  and  ladies,  and  fit  worshippers  of  such  gods  and  god- 
desses.   And  with  a  solemn  pace  they  pass  forth  before 
these  golden  puppets,  and  fall  down"  to  the  ground  on 
their  marrow-bones  before  these  honourable  idols;  and 
.:hen  rising  up  again,  offer  up  odoiu-s  and  incense  unto 
.hem,  to  give  the  people  an  example  of  double  idolatry,  by 
ivorshipping  not  only  the  idol,  but  the  gold  also,  and  riches, 
vvherewith  it  is  garnished.    Which  things,  the  most  part  of 
)ur  old  martyrs,  rather  than  they  would  do,  or  once  kneel, 
)r  offer  up  one  crumb  of  incense  before  an  image,  suffered 
nost  cruel  and  terrible  deaths,  as  the  histories  of  them  at 
arge  do  declare.    And  here  agam  their  ahegation  out  of 
xregory  the  first  and  Damascene,  that  images  be  the  lay-  Greg.  Epist.  ad 
nen's  books,  and  that  pictures  are"  the  scripture  of  idiots  gj^^^^^^^^JIgg^^^^^ 
.nd  simple  persons,  is  worthy  to  be  considered.    For  as  it  Fide  onho.  i. 
lath  been  touched  in  divers  places  before,  how  they  be^  *^-^'- 
ooks  teaching  nothing  but  lies,  as  by  St.  Paul  in  the?  first 
liapter  to  the  Romans  evidently  appeareth,  of  the  images 
f  God;  so  what  mamier  of  books  and  scripture  these 
ainted  and  gilt  images  of  saints  be  unto  the  common 
eople,  note  well  I  pray  you.    For  after  that  our  preachers 
liall  have  instructed  and  exhorted  the  people  to  the  fol- 
)wing  of  the  virtues  of  the  saints,  as  contempt  of  this 
"orld,  poverty,  soberness,  chastity,  and  such  like  virtues, 
^hich  undoubtedly  were  in  the  saints ;  thmk  you,  as  soon 
s  they  turn  their  faces  from  the  preacher,  and  look  upon 
le  graven  books  and  painted  scripture  of  the  glorious  gilt 
nages  and  idols,  all  shining  and  glittering  with  metal  and 
one,  and  covered  with  precious  vestures,  or  else  with 
hasrea  in  Terence,  behold  a  painted  table,  wherein  is  set 


"  Persia]  Persye  A.  °  pictures  are]  picture  is  A. 

°  and  llni  down]  and  down  A.  p  in  the]  in  his  A. 


236 


The  Third  Part  of  the  Sermon 


forth  by  the  art  of  the  pamter,  an  image,  with  a  nice  and 
wanton  apparel  and  countenance,  more  like  to  Venus  or 
Flora,  than  Mary  Magdalen;  or  if  like  to  Mary  Magda- 
len, it  is  when  she  played  the  harlot,  rather  than  when  she 
wept  for  her  sins; — when,  I  say,  they  turn  about  from 
the  preacher,  to  these  books  and  schoolmasters,  and  painted 
scriptures,  shall  they  not  find  them  lying  books?  teach- 
ing other  manner  of  lessons,  of  esteeming  of  riches,  of 
pride  and  vanity  in  apparel,  of  niceness  and  wantonness, 
and  peradventure  of  whoredom,  as  Chasrea  of  like  pictures 
was  taught.    And  in  Lucian,  one  learned  of  Venus  Gni- 
dia  a  lesson  too  abominable  here  to  be  remembered.  Be 
not  these,  think  you,  pretty  books  and  scriptures  for  sim- 
ple people,  and  especially*!  for  wives  and  young  maidens 
to  look  in,  read  on,  and  learn  such  lessons  of?    What  will 
they  think  either  of  the  preacher,  who  taught  them  con- 
trary lessons  of  the  saints,  and  therefore  by  these  carved"^ 
doctors  are  charged  with  a  lie,  or  of  the  saints  themselves, 
if  they  believe  these  graven  books  and  painted  scriptures 
of  them,  who  make  the  saints,  now  reigning  in  heaven  with 
God,  to  their  great  dishonour,  schoolmasters  of  such  vanity, 
which  they  in  their  life-time  most  abhorred?    For  what 
lessons  of  contempt  of  riches,  and  vanity  of  this  world,  can 
such  books,  so  besmeared  with  gold,  set  with  precious 
stones%  covered  with  silks,  teach  ?    What  lessons  of  sober- 
ness and  chastity  can  our  women  learn  of  these  pictured 
scriptures,  with  their  nice  apparel  and  wanton  looks  ?  But 
away,  for  shame,  with  these  coloured  cloaks  of  idolatry,  oj 
the  books  and  scriptures  of  images  and  pictures  to  teach  j 
idiots,  nay,  to  make  idiots  and  stark  fools  and  beasts  ol  i 
Christians.    Do  men,  I  pray  you,  when  they  have  the  same 
books  at  home  with  them,  run  on  pilgrimage  to  seek  like 
books  at  Rome,  Compostella,  or  Jerusalem,  to  be  taughl  j 
by  them,  when  they  have  the  like  to  learn*  at  home  ?    Dc ! 
men  reverence  some  books,  and  despise  and  set  light  by  i 
other  of  the  same  sort?    Do  men  kneel  before  their  books  > 
light  candles  at  noon-time,  burn  incense,  olfer  up  gold  anc 
silver,  and  other  gifts,  to  their  books  ?    Do  men  either  feigr 
or  believe  miracles  to  be  wrought  by  their  books  ?    I  air 
sure  that  the  New  Testament  of  our  saviour  Jesus  Christ 
containing  the  word  of  life,  is  a  more  lively,  express,  anc 
true  image  of  our  Saviour,  than  all  carved,  graven,  molten 
and  painted  images  in  the  world  be ;  and  yet  none  of  al 
these  things  be  done  to  that  book  or  scripture  of  the  gospe 


1  especially]  specially  A. 
»■  carved]  carven  A. 


s  precious  stones]  stone  A. 
'  to  learn]  to  learn  of  A.* 


against  Peril  of  Idolatry 


237 


of  our  Saviour,  which  be  done  to  images  and  pictures,  the 
books  and  scriptures  of  laymen  and  idiots,  as  they  call 
them.    Wherefore,  call  them  what  they  list,  it  is  most  evi- 
dent by  their  deeds,  that  they  make  of  them  no  other" 
books  nor  scripture^  than  such  as  teach  most  filthy  and 
horrible  idolatry,  as  the  users  of  such  books  daily  prove  by 
continual  practising  the  sameJ".    0  books  and  scriptures, 
in  the  which  the  devilish  schoolmaster,  Satan,  hath  penned 
the  lewd  lessons  of  wicked  idolatry,  for  his  dastardly  dis- 
ciples and  scholars  to  behold,  read,  and  learn,  to  God's 
most  high  dishonour,  and  their  most  horrible  damnation. 
Have  not  we  been  much  bound,  think  you,  to  those  which 
should  have  taught  us  the  truth  out  of  God's  book  and  his 
holy  scripture,  that  they  have  shut  up  that  book  and  scrip- 
tiue  from  us,  and  none  of  us  so  bold  as  once  to  open  it,  or 
read  on  it  ?  and  instead  thereof,  to  spread  us  abroad  these 
goodly,  carven,  and  gilded^  books  and  painted  scriptures, 
to  teach  us  such  good  and  godly  lessons  ?    Have  not  they 
done  well,  after  they  ceased  to  stand  in  pulpits  themselves, 
and  to  teach  the  people  committed  to  their  instruction, 
keeping  silence  of  God's  word,  and  become  dumb  dogs,  (as 
the  prophet  calleth  them,)  to  set  up  in  their  stead,  on  every 
pillar  and  corner  of  the  church,  such  goodly  doctors,  as 
dumb,  but  more  wicked  than  themselves  be  ?    We  need 
not  to  complain  of  the  lack  of  one  dumb  parson,  having  so 
many  dumb  devilish  vicars  (I  mean  these  idols  and  painted 
puppets)  to  teach  in  their  stead.    Now  in  the  mean  season, 
whilst  the  dumb  and  dead  idols  stand  thus  decked  and 
:lothed,  contrary  to  God's  law  and  commandment,  the 
)oor  Christian  people,  the  lively  images  of  God,  com- 
nended  to  us  so  tenderly  by  our  saviour  Christ,  as  most 
lear  to  him,  stand  naked,  shivering  for  cold,  and  their 
eeth  chattering  in  their  heads,  and  no  man  covereth  them, 
ire  pined  with  hunger  and  thirst,  and  no  man  giveth  them 
L  penny  to  refresh  them ;  whereas  pounds  be  ready  at  all 
imes  (contrary  to  God's  will^)  to  deck  and  trim  dead  stocks 
nd  stones,  which  neither  feel  cold,  hunger,  nor  thirst''. 

Clemens  hath  a  notable  sentence  concerning  this  matter,  lj^.  5.  ad  ja- 
aying  thus;  "That  serpent  the  devil  doth  by  the  mouth cobum  Domini, 
f  certain  men  utter  these  words  ;  We  for  the  honour  of  the 
nvisible  God,  do  worship  visible  images :  which  doubt- 
?ss  is  most  false.    For  if  you  will  truly  honour  the  image 
f  God,  you  should,  by  doing  well  to  man,  honour  the  true 

0  no  other]  none  other  A.  ^  gilded]  gilted  A.  gilten  B. 

*  scripture]  scriptures  A.  *  will]  word  and  will  A. 

y  the  same]  of  the  same  A.  nor  thirst]  ne  thirst  A. 
21 


238 


The  Third  Part  of  the  Sermon 


image  of  God,  in  him.  For  the  image  of  God  is  in  every 
man:  but  the  Ukeness  of  God  is  not  in  every  one,  but  in 
those  only  which  have  a  godly  heart  and  pure  mind.  If 
you  will  therefore  truly  honour  the  image  of  God,  we  do 
declare  to  you  the  truth,  that  ye  do  well  to  man,  who  is 
made  after  the  image  of  God,  that  you  give  honour  and 
reverence  to  him,  and  refresh  the  hungry  with  meat,  the 
thirsty  with  drink,  the  naked  with  clothes,  the  sick  with 
attendance,  the  stranger  harbourless  with  lodging,  the  pri- 
soners with  necessaries ;  and  this  shall  be  accounted  as 
truly  bestowed  upon  God.  And  these  things  are  so  di- 
rectly appertaining  to  God's  honour,  that  whosoever  doth 
not  this,  shall  seem  to  have  reproached  and  done  villainy 
to  the  image  of  God.  For  what  honour  of  God  is  this,  to 
run  to  images  of  stock  and  stone,  and  to  honour  vain  and 
dead  figures  of  God%  and  to  despise  man,  in  whom  is  the 
true  image  of  God  ?  And  by  and  by  after  he  saith,  "  Un- 
derstand ye  therefore  that  this  is  the  suggestion  of  the  ser- 
pent Satan,  lurking  within  you,  which  persuade th  you  that 
^^ou  are  godly,  when  you  honour  insensible  and  dead 
images,  and  that  you  be  not  ungodly,  when  you  hurt  or 
leave  unsuccoured  the  lively  and  reasonable  creatures."  All 
these  be  the  words  of  Clemens. 

Note,  I  pray  you,  how  this  most  ancient  and  learned 
doctor,  within  one  hundred  years  of  our  saviour  Christ's 
time,  most  plainly  teacheth,  that  no  service  of  God,  or  re- 
ligion acceptable  to  him,  can  be  in  honouring  of  dead 
images;  but  in  succouring  of  the  poor,  the  lively  images 
[jamea  1,27.]  of  God,  accordiug  to  St.  James,  who  saith ;  This  is  the  pure 
and  true  religion  before  God  the  father,  to  succour  father- 
less and  motherless  children,  and  widows  in  their  afflic- 
tion, and  to  keep  himself  unde fled  from  this  world. 

True  religion  then,  and  pleasing  of  God,  standeth  not 
in  making,  setting  up,  painting,  gilding,  clothing  and  deck- 
ing of  dumb  and  dead  images,  (which  be  but  great  puppets 
and  babies^  for  old  fools  in  dotage,  and  wicked  idolatry,  to 
dally  and  play  with,)  nor  in  kissing  of  them,  capping, 
kneeling,  offering  to  them,  incensing  of  them,  setting  up  of 
candles,  hanging  up  of  legs,  arms,  or  whole  bodies  of  wax 
before  them,  or  praying  and  asking  of  them,  or  of  saints, 
things  belonging  only  to  God  to  give.  But  all  these  things 
be  vain  and  abominable,  and  most  damnable  before  God. 
Wherefore  all  such  do  not  only  bestow  their  money  and 
labour  in  vain ;  but  with  their  pains  and  cost  purchase  to 


of  God]  as  God  A. 


babies]  maumentes  A. 


against  Peril  of  Idolatry,  239 

themselves  God's  wrath  and  utter  indignation,  and  ever- 
lasting damnation  both  of  body  and  soul.  For  ye  have 
heard  it  evidently  proved  in  these  homilies  against  idolatry, 
by  God's  word,  the  doctors  of  the  church,  ecclesiastical  his- 
tories, reason  and  experience,  that  images  have  been  and  be 
worshipped,  and  so  idolatry  committed  to  them  by  infinite 
multitudes,  to  the  great  offence  of  God's  majesty,  and  dan- 
ger of  infinite  souls ;  and  that  idolatry  cannot  possibly  be 
separated  from  images  set  up  in  churches  and  temples, 
gilded  and  decked  gloriously^  and  that  therefore  our 
images  be  indeed  very  idols,  and  so  all  the  prohibitions, 
laws,  curses,  threatenings  of  horrible  plagues,  as  well  tem- 
poral as  eternal,  contained  in  the  holy  scripture,  concerning 
idols  and  the  makers  and  maintainers^,  and  worshippers  of 
them,  appertain  also  to  our  images  set  up  in  churches  and 
temples,  and  to  the  makers?,  maintainers,  and  worshippers 
of  them.  And  all  those  names  of  abomination, .  which 
God's  word  in  the  holy  scriptures  giveth  to  the  idols  of  the 
Gentiles,  appertain  to  our  images,  being  idols  lilie  to  them, 
and  having  like  idolatry  committed  unto  them.  And  God's 
own  mouth  in  the  holy  scriptures  calleth  them  vanities,  lies, 
deceits,  uncleanness'^,  filthiness,  dung,  mischief,  and  abomi- 
nation before  the  Lord.  Wherefore  God's  horrible  wrath, 
and  our  most  dreadful  danger  cannot  be  avoided,  without 
the  destruction  and  utter  abolishing  of  all  such  "images  and 
idols  out  of  the  church  and  temple  of  God,  which  to  ac- 
complish, God  put  in  the  minds  of  all  Christian  princes. 
And  in  the  mean  time,  let  us  take  heed  and  be  wise,  Q  ye 
beloved  of  the  Lord,  and.  let  us  have  no  strange  gods,  but 
one  only  God,  who  made  us  when  we  were  nothing,  the 
father  of  our  lord  Jesus  Christ,  who  redeemed  us  when 
we  were  lost,  and  with  his  holy  Spirit,  who  doth  sanctify  john  17.  [3. j 
us.  For  this  is  life  everlasting,  to  know  him  to  be  the 
only  true  God,  and  Jesus  Christ,  whom  he  hath  sent. 
Let  us  honour  and  worship  for  religion's  sake'  none  but 
him ;  and  him  let  us  worship  and  honour  as  he  will  him- 
self, and  hath  declared  by  his  word,  that  he  will  be  ho- 
noured and  worshipped,  not  in  nor  by  images  or  idols, 
which  he  hath  most  straitly  forbidden,  neither  in  kneeling, 
lighting  of  candles,  burning  of  incense,  offering  up  of  gifts 
unto  images  and  idols,  to  believe  that  we  shall  please  him;  John 4,  [24,] 
for  all  these  be  abomination  before  God:  but  let  us  honour 
and  worship  God  in  spirit  and  truth,  fearing  and  loving 

uncleanness]  uncleanliness  A. 
'  religion's  sake]  religion  sake  A. 


*  gloriously]  gorgeously  A. 
'  and  maintainers]  maintainers  A. 
E  and  to  the  makers]  to  the  makers 


240  Third  Part  of  the  Sermon  against  Peril  of  Idolatry. 

him  above  all  things,  trusting  in  him  only,  calling  upon 
him,  and  praying  to  him  only,  praising  and  lauding  of  him 
only,  and  all  other  in  him,  and  for  him.  For  such  wor- 
shippers doth  our  heavenly  Father  love,  who  is  a  most 
pure*^  spirit,  and  therefore  will  be  worshipped  in  spirit  and 
truth.  And  such  worshippers  were  Abraham,  Moses,  David, 
Elias,  Peter,  Paul,  John,  and  all  other  the  holy  patriarchs, 
prophets,  apostles,  martrys,  and  all  true  saints  of  God,  who 
all,  as  the  true  friends  of  God,  were  enemies  and  destroy- 
ers of  images  and  idols,  as  the  enemies  of  God  and  his  true 
religion.  Wherefore  take  heed  and  be  wise,  0  ye  beloved 
of  the. Lord,  and  that  which  others,  contrary  to  God's  word, 
bestow  wickedly,  and  to  their  damnation,  upon  dead  stocks  . 
and  stones,  (no  images,  but  enemies  of  God  and  his  saints,) 
that  bestow  ye,  as  the  faithful  servants  of  God,  according 
to  God's  word,  mercifully  upon  poor  men  and  women,  fa- 
therless children,  widows,  sick  persons,  strangers,  prisoners, 
and  such  others  that  be  in  any  necessity,  that  ye  may,  at 
that  great  day  of  the  Lord,  hear  that  most  blessed  and 
[Malt.  25.  S4-  comfortablc  saying  of  our  saviour  Christ :  Come,  ye  blessed, 
into  the  kingdom  of  my  father ^  prepare d  for  you  before  the 
beginning  of  the  world.  For  I  ivas  hungry,  and  ye  gave 
me  meat;  thirsty,  and  ye  gave  me  drink;  naked,  and  ye 
clothed  me;  harbourless,  and  ye  lodged  me;  in  prison,  and 
ye  visited  me;  sick,  and  ye  comforted  me.  For  whatsoever 
ye  have  done  for  the  poor  and  needy  in  my  name,  and  for 
my  sake,  that  have  ye  done  for  me.  To  the  which  his  hea- 
venly kingdom,  God  the  father  of  mercies  bring  us,  for 
Jesus  Christ's  sake,  our  only  saviour,  mediator,  and  advo- 
cate, to  whom  with  the  Holy  Ghost,  one  immortal,  invisible, 
and  most  glorious  God,  be  all  honour,  and  thanksgiving,  and 
glory,  world  without  end.  Amen. 


k  a  most  pure]  the  most  purest  A. 


AN 

HOMILY 

FOR 

Repairing  and  keeping  clean,  and  comely  adorning 
of  Churches, 


It  is  a  common  custom  used  of  all  men,  when  they  intend 
to  have  their  friends  or  neighbours  to  come  to  their  houses 
to  eat  or  drink  with  them,  or  to  have  any  solemn  assembly 
to  treat  and  talk  of  any  matter,  they  will  have  their  houses, 
which  they  keep  in  continual  reparations,  to  be  clean  and 
fine,  lest  they  should  be  counted  sluttish,  or  little  to  regard 
their  friends  and  neighbours.  How  much  more  then  ought 
the  house  of  God,  which  we  commonly  call  the  church,  to 
be  sufficiently  repaired  in  all  places,  and  to  be  honourably 
adorned  and  garnished,  and  to  be  kept  clean  and  sweet,  to 
the  comfort  of  the  people  that  shall  resort  thereunto^! 

It  appeareth  in  the  holy  scriptiue,  how  God's  house, 
which  was  called  his  holy  temple,  and  was  the  mother 
church  of  all  Jewry,  fell  sometimes  into  decay,  and  was 
oftentimes  profaned  and  defiled,  through  the  negligence  and 
ungodliness  of  such  as  had  the  charge''  thereof.  But  when 
godly  kings  and  governors  were  in  place,  then  command- 
ment was  given  forthwith,  that  the  church  and  temple  of 
God  should  be  repaired,  and  the  devotion  of  the  people  to 
be  gathered  for  the  reparation  of  the  same.  We  read  in 
the  fourth  book  of  the  Kings,  how  that  long  Joas,  being  a  2  Kings  12.  C4, 
godly  prince,  gave  commandment  to  the  priests  to  convert 
certain  offerings  of  the  people  towards  the  reparation  and 
amendment  of  God's  temple. 

Like  commandment  gave  that  most  godly  king  Josias,  2  Kings  22. 
concerning  the  reparation  and  re-edification  of  God's  temple,  ""^^ 
which  in  his  time  he  found  in  sore  decay.    It  hath  pleased 
Almighty  God,  that  these  histories  touching  the  re-edifying 


•  thereunto]  thereto  A.  »>  the  charge]  charge  A. 

21* 


242 


The  Sermon  for  repairing 


and  repairing  of  his  holy  temple,  should  be  written  at  large, 
to  the  end  we  should  be  taught  thereby ;  first,  that  God  is 
well  pleased,  that  his  people  should  have  a  convenient  place 
to  resort  unto,  and  to  come  together,  to  praise  and  magnify 
God's  holy  name.  And  secondly,  he  is  highly  pleased  with 
all  those,  which  diligently  and  zealously  go  about  to  amend 
and  restore  such  places  as  are  appointed  for  the  congrega- 
tion of  God's  people  to  resort  unto,  and  wherein  they  hum- 
bly and  jointly  render  thanks  to  God  for  his  benefits,  and 
with  one  heart  and  voice  praise  his  holy  name.  Thirdly, 
God  was  sore  displeased  with  his  people,  because  they 
builded,  decked,  and  trimmed  up  their  own  houses,  and 
suffered  God's  house  to  be  in  ruin  and  decay,  to  lie  un- 
comely and  fulsomely.  Wherefore  God  was  sore  grieved 
with  them,  and  plagued  them,  as  appeareth  in  the  prophet 

Haggaii.[4,6.]  Aggcus.  Thus  suith  the  Lord:  Is  it  time  for  yoxi  to  dwell 
ill  your  ceiled  houses,  and  the  Lord^s  house  not  regarded? 
Ye  have  sowed  much,  and  gathered  in  but  little;  your  meat 
and  your  clothes  have  neither  filled  you,  nor  made  you 
luarm;  and  he  that  had  his  wages,  put  it  in  a  bottomless 
jnirse.  By  these  plagues,  which  God  laid  upon  his  people 
for  neglecting  of  his  temple,  it  may  evidently  appear,  that 
God  will  have  his  temple,  his  church,  the  place  where  his 
congregation  shall  resort  to  magnify  him,  well  edified,  well 
repaired,  and  well  maintained.  Some,  neither  regarding 
godliness,  nor  the  place  of  godly  exercise,  will  say,  the 
temple  in  the  old  law  was  commanded  to  be  built  and  re- 
paired by  God  himself,  because  it  had  great  promises  an- 
nexed unto  it,  and  because  it  was  a  figure,  a  sacrament,  or 
a  signification  of  Christ,  and  also  of  his  church.  To  this 
may  be  easily  answered ;  first,  that  our  churches  are  not 
destitute  of  promises,  forasmuch  as  our  saviour  Christ  saith, 

[Matt.  18. 20.]  Where  two  or  three  are  gathered  together^  in  my  name, 
there  am  1  in  the  midsf^  among  them.  A  great  number 
therefore  coming  to  church  together  in  the  name  of  Christ, 
have  there,  that  is  to  say  in  the  church,  their  God  and  sa- 
viour Christ  Jesus,  present*^  among  the  congregation  of  his 
faithful  people,  by  his  grace,  by  his  favour  and  godly  as- 
sistance, according  to  his  most  assured  and  comfortable  pro- 
mises. Why  then  ought  not  Christian  people  to  build  them 
temples  and  churches,  having  as  great  promises  of  the  pre- 
sence of  God,  as  ever  had  Solomon  for  the  material  temple, 
which  he  did  build  ?  As  touching  the  other  point,  that  So- 
lomon's temple  was  a  figure  of  Christ :  we  know  that  now 

gathered  together]  gathered  A.         *  present]  presently  A. 
^  midst]  middes  A. 


and  keeping  clean  of  Churches. 


243 


in  the  time  of  the  clear  Ught  of  Christ  Jesus,  the  son  of 
God,  all  shadows,  figures,  and  significations  are  utterly  gone, 
all  vain  and  unprofitable  ceremonies,  both  Jewish  and  hea- 
thenish, fully  abohshed.  And  therefore  our  churches  are 
not  set  up  for  figures  and  significations  of  Messias  and 
Christ  to  come,  but  for  other  godly  and  necessary  pur- 
poses; that  is  to  say,  that  like  as  every  man  hath  his  own 
house  to  abide  in,  to  refresh  himself  in,  to  rest  in,  with 
such  like  commodities;  so  Almighty  God  will  have  his 
house  and  place^,  whither  the  whole  parish  and  congregation 
shall  resort,  which  is  called  the  church  and  temple  of  God, 
for  that  the  church,  which  is  the  company  of  God's  people, 
doth  there  assemble  and  come  together  to  serve  him.  Not 
meaning  hereby,  that  the  Lord,  whom  the  heaven  of  heavens 
is  not  able  to  hold  or  comprise,  doth  dwell  in  the  church  of 
lime  and  stone,  made  with  man's  hands,  as  wholly  and  only 
contained  there  within,  and  no  where  else ;  for  so  he  never 
dwelt  in  Solomon's  temple.  Moreover,  the  church  or  temple 
is  counted  and  called  holy,  yet  not  of  itself,  but  because 
God's  people  resorting  thereunto  are  holy,  and  exercise 
themselves  in  holy  and  heavenly  things.  And  to  the  intent 
ye  may  understand  further,  why  churches  were  built  among 
Christian  people,  this  was  the  greatest  consideration ;  that 
God  might  have  his  place,  and  that  God  might  have  his 
time,  duly  to  be  honoured  and  served  of  the  whole  multi- 
tude in  the  parish  :  first,  there  to  hear  and  learn  the  blessed 
word  and  will  of  the  everlasting  God.  Secondly,  that  there 
the  blessed  sacraments,  which  our  lord  and  saviour  Christ 
Jesus  hath  ordained  and  appointed,  should  be  duly,  reve- 
rently, and  decentlys  ministered.  Thirdly,  that  there  the 
whole  multitude  of  God's  people  in  the  parish  should  with 
one  voice  and  heart  call  upon  the  name  of  God,  magnify 
and  praise  the  name  of  God,  render  earnest  and  hearty 
thanks  to  our  heavenly  Father  for  his  heap  of  benefits  daily 
and  plentifully  poured  upon  us,  not  forgetting  to  bestow 
our  alms  upon  God's  poor'',  to  the  intent  God  may  bless  us 
the  more  richly.  Thus  ye  may  well  perceive  and  under- 
stand wherefore  churches  were  built  and  set  up  amongst 
Christian  people,  and  dedicated  and  appointed  to  these  godly 
;  uses,  and  wholly^  exempted  from  all  filthy,  profane,  and 
worldly  uses.  Wherefore  all  they  that  have  httle  mind  or 
devotion  to  repair  and  build  God's  temple,  are  to  be  counted 
people  of  much  ungodliness,  spurning  against  good  order 
in  Christ's  church,  despising  the  true  honour  of  God,  with 

f  place]  palace  A.  ^  poor]  poverty  A. 

6  decently]  honourably  A.  '  wholly]  utterly  A. 


244  The  Sermon  for  repairing 


evil  example  offending  and  hindering  their  neighbours, 
otherwise  well  and  godly  disposed.  The  world  thinketh  it'' 
but  a  trifle  to  see  their  church  in  ruin  and  decay.  But 
whoso  doth  not  lay  to  their  helping  hands,  they  sin  against 
God  and  his  holy  congregation.  For  if  it  had  not  been  sin 
to  neglect  and  slightly  regard^  the  re-edifying  and  building 
up  again  of  his  temple,  God  would  not  have  been  so  much 
grieved,  and  so  soon  have  plagued  his  people,  because  they 
builded  and  decked  their  own  houses  so  gorgeously,  and 
despised  the  house  of  God  their  lord.  It  is  sin  and  shame 
to  see  so  many  churches  so  ruinous,  and  so  foully  decayed, 
almost  in  every  corner.  If  a  man's  private  house,  wherein 
he  dwelleth,  be  decayed,  he  will  never  cease  till  it  be  re- 
stored up  again.  Yea,  if  his  barn,  where  he  keepeth  his 
corn,  be  out  of  reparations,  what  diligence  useth  he  to  make 
it  in  perfect  state  again !  If  his  stable  for  his  horse,  yea, 
the  sty  for  his  swine,  be  not  able  to  hold  out  water  and 
wind,  how  careful  is  he  to  do  cost  thereon  !  And  shall  we 
be  so  mindful  of  our  common  base  houses,  deputed  to  so 
vile  employment'",  and  be  forgetful  towards"  that  house  of 
God,  wherein  be  intreated**  the  words  of  our  eternal  salva- 
tion, wherein  be  ministeredP  the  sacraments  and  mysteries 
of  our  redemption?  The  fountain  of  our  regeneration  is 
there  presented  unto  us^,  the  partaking  of  the  body  and 
blood  of  our  saviour  Christ  is  there  offered  unto  us ;  and 
shall  we  not  esteem  the  place,  where  so  heavenly  things  are 
handled'  ?  Wherefore,  if  ye  have  any  reverence  to  the  ser- 
vice of  God,  if  ye  have  any  common  honesty,  if  ye  have 
any  conscience  in  keeping  of  necessary  and  godly  ordi- 
nances, keep  your  churches  in  good  repair,  whereby  ye 
shall  not  only  please  God,  and  deserve  his  manifold  bless- 
ings, buL  also  deserve  the  good  report  of  all  godly  people. 

The  second  point,  which  appertaineth  to  the  mainte- 
nance of  God's  house,  is  to  have  it  well  adorned,  and 
comely  and  clean  kept:  which  things  may  be  the  more 
easily  performed^  when  the  church  is  well  repaired.  For 
like  as  men  are  well  refreshed  and  comforted,  when  they 
find  their  houses  having  all  things  in  good  order,  and  all 
corners  clean  and  sweet ;  so  when  God's  house,  the  church, 
is  well  adorned,  with  places  convenient  to  sit  in,  with  the 
pulpit  for  the  preacher,  with  the  Lord's  table  for  the  min- 


^  thinketh  it]  thinketh  A. 

1  slightly  regard]  pass  little  upon  A. 

^  vile  employment]  low  occupying 

» towards]  toward  A. 


o  intreated]  ministered  A. 
P  ministered]  entreated  A. 
q  unto  us]  to  us  A. 
'  are  handled]  be  handled  A. 
» performed]  reformed  B. 


and  keeping  dean  of  Churches. 


245 


istration  of  his  holy  supper,  with  the  font  to  christen  in, 
and  also  is  kept  clean,  comely,  and  sweetly,  the  people  are 
more^  desirous  and  the  more  comforted  to  resort  thither, 
and  to  tarry  there  the  whole  time  appointed  them.  With 
what  earnestness,  with  what  vehement  zeal  did  our  saviour 
Christ  drive  the  buyers  and  sellers  out  of  the  temple  of  Matt.  21.  [12. 
God,  and  hurled  down  the  tables  of  the  changers  of  money, '^'^^^  ^- ^^-^ 
and  the  seats  of  the  dove-sellers,  and  could  not  abide  any 
man  to  carry"  a  vessel  through  the  temple  !  He  told  them, 
that  they  had  made  his  father's  house  a  den  of  thieves,  C^ark  11. 17. 
partly  through  their  superstition,  hypocrisy,  false  worship,  ^^^^ 
false  doctrine,  and  insatiable  covetousness,  and  partly  through 
contempt  abusing  that  place  with  walking  and  talking, 
with  worldly  matters  without  all  fear  of  God,  and  due  re- 
verence to  that  place.  What  dens  of  thieves  the  churches 
of  England  have  been  made  by  the  blasphemous  buying 
and  selling  the  most  precious  body  and  blood  of  Christ  in 
the  mass,  as  the  world  was  made  to  believe,  at  diriges,  at 
months  minds,  at  trentalls,  in  abbeys  and  chantries,  beside 
other  horrible  abuses,  (God's  holy  name  be  blessed  for  ever,) 
which  we  now  see''  and  understand.  All  these  abomina- 
tions they  that  supply  the  room  of  Christ  have  cleansed 
and  purged  the  churches  of  England  of,  taking  away  all 
such  fulsomeness  and  filthiness,  as  through  blind  devotion 
and  ignorance  hath  crept  into  the  church  these  many>'  him- 
dred  years.  Wherefore,  0  ye  good  Christian  people,  ye 
dearly  beloved  in  Christ  Jesu,  ye  that  glory  not  in  worldly 
and  vain  religion,  in  fantastical  adorning  and  decking,  but 
rejoice  in  heart  to  see  the  glory  of  God  truly  set  forth,  and 
the  churches  restored  to  their  ancient  and  godly  use,  render 
your  hearty^  thanks  to  the  goodness  of  Almighty  God,  who 
hath  in  our  days  stirred  up  the  hearts,  not  only  of  his  godly 
preachers  and  ministers,  but  also  of  his  faithful  and  most 
Christian  magistrates  and  governors,  to  bring  such  godly 
things  to  pass. 

And  forasmuch  as  your  churches  are  scoured  and  swept 
from  the  sinful  and  superstitious  filthiness,  wherewith  they 
were  defiled  and  disfigured,  do  ye  your  parts,  good  people, 
to  keep  your  churches  comely  and  clean;  suffer  them  not  to 
be  defiled  with  rain  and  weather,  with  dung  of  doves  and 
owls,  stares  and  choughs,  and  other  filthiness,  as  it  is  foul  and 
lamentable  to  behold  in  many  places  of  this  country.  It  is 
the  house  of  prayer,  not  the  house  of  talking,  of  walking, 


*  are  more]  is  the  more  A. 
"  any  man  to  carry]  that  any  man 
should  carry  A. 


»  which  we  now  see]  we  now  see  A. 
y  these  many]  this  many  A. 
hearty]  most  hearty  A. 


246 


The  Sermon  for  repairing  Churches. 


of  brawling,  of  minstrelsy,  of  hawks,  of  dogs.  Provoke  not 
the  displeasure  and  plagues  of  God,  for  despising  and  abus- 
ing his  holy  house,  as  the  wicked  Jews  did.  But  have  God 
in  your  heart,  be  obedient  to  his  blessed  will,  bind  yourselves 
every  man  and  woman  to  your  power^  toward  the  repara- 
tions and  clean  keeping  of  the  church^,  to  the  intent  that  ye 
may*^  be  partakers  of  God's  manifold  blessings,  and  that  ye 
may  be  the  better^  encouraged  to  resort  to  your  parish 
church,  there  to  learn  your  duty  towards®  God  and  your 
neighbour,  there  to  be  present  and  partakers  of  Christ's  holy 
sacraments,  there  to  render  thanks  to  your  heavenly  father 
for  the  manifold  benefits,  which  he  daily  poureth  upon  you, 
there  to  pray  together,  and  to  call  upon  God's  holy  name, 
which  be  blessed  world  without  end.  Amen.*" 

*  to  your  power]  to  their  power  A.  *  your  duty  towards]  your  duties 

•>  of  the  church]  of  your  church  A.  toward  A. 

that  ye  may]  ye  may  A.  ^  Amen]  omitted  A. 
^  be  the  better]  the  better  be  A. 


AN 


HOMILY 

OF 

Good  Works.    And  firsts  of  Fasting, 


1  HE  life  which  we  live  in  this  world,  good  Christian 
people,  is  of  the  free  benefit  of  God  lent  us,  yet  not  to  use 
it  at  our  pleasure,  after  our  own  fleshly  will,  but  to  trade 
over  the  same  in  those  worlds  which  are  beseeming  them 
that  are  become  new  creatures  in  Christ.    These  works 
the  apostle  calleth  good  works,  saying.  We  are  God\s  work-Eph.z.  [lo.] 
ma?iship,  created  in  Christ  Jesu  to  good  works,  which  God 
hath  ordained,  that  we  should  ivalk  in  them.   And  yet  his 
meaning  is  not  by  these  words  to  induce  us  to  have  any 
affiance,  or  to  put  any  confidence  in  our  works,  as  by  the 
merit  and  deserving  of  them  to  purchase  to  ourselves  and 
others  remission  of  sin,  and  so  consequently  everlasting 
life ;  for  that  were  mere  blasphemy  against  God's  mercy, 
and  great  derogation  to  the  bloodshedding  of  our  saviour 
Jesus  Christ.    For  it  is  of  the  free  grace  and  mercy  of  God, 
by  the  mediation^  of  the  blood  of  his  son,  Jesus  Christ, 
without  merit  or  deserving  on  our  part,  that  our  sins  are 
forgiven  us,  that  we  are  reconciled  and  brought  again  into 
his  favour,  and  are  made  heirs  of  his  heavenly  kingdom. 
Grace,  saith  St.  Augustin,  belonging^  to  G  od,  who  doth  Aug.  de  Diver, 
call  us  ;  and  then  hath  he  good  works,  whosoever  received''  Quaest.  ad 
grace.    Good  works  then  bring  not  forth  grace,  but  are  qi^ai'^^' ^ 
brought  forth  by  grace.     The  wheel,  saith  he,  turneth 
round,  not  to  the  end  that  it  may  be  made  round ;  but  be- 
cause it  is  first  made  round,  therefore  it  turneth  round. 
So,  no  man  doth  good  works,  to  receive  grace  by  his  good 
works ;  but  because  he  hath  first  received  grace,  therefore 
consequently  he  doth  good  works.    And  in  another  place  Aug.  de  Fide  et 
he  saith.  Good  works  go  not  before  in  him  which  shall  Jp®"^"^' 


•  mediation]  meditation  A. 
belonging]  belongeth  A. 


^  received]  receiveth  A. 


248 


The  First  Part  of  the  Sermon 


afterward  be  justified;  but  good  works  do  follow  after, 
when  a  man  is  first  justified.  St.  Paul  therefore  teacheth, 
that  we  must  do  good  works  for  divers  respects :  first,  to 
shew  ourselves  obedient  children  unto  our  heavenly  father, 
who  hath  ordained  them,  that  we  should  walk  in  them. 
Secondly,  for  that  they  are  good  declarations  and  testi- 
monies of  our  justification.  Thirdly,  that  others,  seeing 
our  good  works,  may  the  rather  by  them  be  stirred  up  and 
excited  to  glorify  our  father  which  is  in  heaven.  Let  us 
not  therefore  be  slack  to  do  good  works,  seeing  it  is  the 
will  of  God  that  we  should  walk  in  them,  assuring  our- 
selves that  at  the  last  day  every  man  shall  receive  of  God 
for  his  labour  done  in  true  faith,  a  greater  reward  than  his 
works  have  deserved.  And  because  somewhat  shall  now 
be  spoken  of  one  particular  good  work,  whose  commenda- 
tion is  both  in  the  law  and  in  the  gospel,  thus  much  is  said 
in  the  beginning  generally  of  all  good  works :  first,  to  remove 
out  of  the  way  of  the  simple  and  unlearned  this  dangerous 
stumblingblock,  that  any  man  should  go  about  to  purchase 
or  buy  heaven  with  his  works.  Secondly,  to  take  away,  so 
much'^  as  may  be,  from  envious  minds  and  slanderous 
tongues,  all  just  occasion  of  slanderous  speaking,  as  though 
good  works  were  rejected.  This  good  work  which  now 
shall  be  entreated  of  is  fasting,  which  is  found  in  the  scrip- 
tures to  be  of  two  sorts;  the  one  outward,  pertaining  to 
the  body;  the  other  inward,  in  the  heart  and  mind. 
This  outward  fast  is  an  abstinence  from  meat,  drink,  and 
all  natural  food,  yea  from  all  delicious  pleasures  and  delec- 
tations worldly.  When  this  outward  fast  pertaineth  to  one 
particular  man,  or  to  a  few,  and  not  the  whole^  number  of 
the  people,  for  causes  which  hereafter  shall  be  declared, 
then  it  is  called  a  private  fast :  but  when  the  whole  multi- 
tude of  men,  women,  and  children,  in  a  township  or  city, 
yea,  through^  a  whole  country,  do  fast,  it  is  called  a  public 
fast.  Such  was  that  fast  which  the  whole  multitude  of  the 
children  of  Israel  were  commanded  to  keep  the  tenth  day 
of  the  seventh  month,  because  almighty  God  appointed 
that  day  to  be  a  cleansing  day,  a  day  of  atonement?,  a 
time  of  reconciliation,  a  day  wherein  the  people  were 
cleansed  from  their  sins.    The  order  and  manner  how  it 


Levit.  16.  [29,  was  douc  is  Written  in  the  sixteenth  and  twenty-third  chap- 


ters^  of  Leviticus.  That  day  the  people  did  lament, 
mourn,  weep,  and  bewail  their  former  sins.    And  whoso- 


*  so  much]  so  nigh  A. 

e  the  whole]  to  the  whole  A. 

^  through]  though  A.B. 


e  of  atonement]  of  an  atonement  A. 
^  chapters]  chapter  A. 


of  Fasting. 


249 


ever  upon  that  day  did  not  humble  his  soul,  bewailing  his 
sins,  as  is  said,  abstaining  from  all  bodily  food  until  the 
evening,  that  soul  (saith  the  Almighty'  God)  should  be  ^/e- [Lev.  23.  so.] 
siroyed  from  among  his  people.  We  do  not  read  that 
Moses  ordained,  by  order  of  law,  any  days  of  public  fast 
throughout  the  whole  year,  more  than  that  one  day.  The 
Jews  notwithstanding  had  more  times  of  common  fasting, 
which  the  prophet  Zachary  reciteth  to  be  the  fast  of  the  Zach.  8.  [i9.] 
fourth,  the  fast  of  the  fifth,  the  fast  of  the  seventh,  and  the 
fast  of  the  tenth  month.  But  for  that  it  appeareth  not  in 
the  Levitical  law'^  when  they  were  instituted,  it  is  to  be 
judged,  that  those  other  times  of  fasting,  more  than  the 
fast  of  the  seventh  month,  were  ordained  among  the  Jews, 
by  the  appointment  of  their  governors,  rather  of  devotion, 
than  by  any  express^  commandment  given  from  God. 
Upon  the  ordinance  of  this  general  fast,  good  men  took 
occasion  to  appoint  to  them.selves  private  fasts,  at  such 
times  as  they  did  either  earnestly  lament  and  bewail  their 
sinful  lives,  or  did  addict  themselves  to  more  fervent 
prayer,  that  it  might  please  God  to  turn  his  wrath  from 
them,  when  either  they  were  admonished  and  brought  to 
the  consideration  thereof  by  the  preaching  of  the  prophets, 
or  otherwise  when  they  saw  present  danger  to  hang  over 
their  heads.  This  sorrowfulness  of  heart,  joined  with  fast- 
ing, they  uttered  sometime  by  their  outward  behaviour  and 
gesture  of  body,  putting  on  sackcloth,  sprinkling  themselves 
with  ashes  and  dust,  and  sitting  or  lying  upon  the  earth. 
For  when  good  men  feel  in  themselves  the  heavy  burden  of 
sin,  see  damnation  to  be  the  reward  of  it,  and  behold  with 
the  eye  of  their  mind  the  horror  of  hell,  they  tremble,  they 
quake,  and  are  inwardly  touched  with  sorrowfulness  of 
heart  for  their  offences,  and  cannot  but  accuse  themselves, 
and  open  this  their  grief  unto  almighty  God,  and  call  unto 
him  for  mercy.  This  being  done  seriously,  their  mind  is  so 
occupied,  partly  with  sorrow  and  heaviness,  partly  with  an 
earnest  desire  to  be  delivered  from  this  danger  of  hell  and 
damnation,  that  all  desire™  of  meat  and  drink  is  laid  apart, 
and  loathsomeness  of  all  worldly  things  and  pleasures 
Cometh  in  place;  so  that  nothing  then  hketh  them  more, 
than  to  weep,  to  lament,  to  mourn,  and,  both  with  words 
and  behaviour  of  body,  to  shew  themselves  weary  of  this 
life.  Thus  did  David  fast,  when  he  made  intercession  to  [2Sam.  12.16.] 
almighty  God  for  the  child's  life,  begotten  in  adultery  of 


'  the  Almighty]  Almighty  A.  ^  express]  open  A. 

^  Levitical  law]  law  B.  desire]  lust  A. 

22 


250 


The  First  Part  of  the  Sermon 


[1  Kings  21.  Bethsabe,  Uria's"  wife.  King  Ahab  fasted  after  this  sort, 
when  it  repented  him  of  murdering  of  Naboth,  bewailing" 

[Jonah  3. 5  ]  his  own  sinfiil  doings.  Such  was?  the  Ninevites  fast, 
brought  to  repentance  by  Jonas'  preaching.  When  forty 
thousand  of  the  IsraeHtes  were  slain  in  battle  against  the 

j'jdge320.  [26.]  Benjamites,  the  scripture  saith,  Jill  the  children  of  Israel^ 
and  the  whole  multitude  of  the  people"^,  xvent^  to  Bethel^  and 
sate  there  iveeping  before  the  Lord^and fasted  all  that  day 

'"Eatli  4°  fe"'  ^'^^^  night.    So  did  Daniel,  Esther,  Nehemias,  and  many 

[Neh  r  l]''   others  in  the  Old  Testament,  fast.    But  if  any  man  will 


say,  it  is  true,  so  they  fasted  indeed ;  but  we  are  not  now 
under  that  yoke  of  the  law,  we  are  set  at  liberty  by  the  free- 
dom of  the  gospel ;  therefore  those  rites  and  customs  of  the 
old  law  bind  not  us,  except  it  can  be  shewed  by  the  scrip- 
tures of  the  New  Testament,  or  by  examples  out  of  the 
same,  that  fasting  now  under  the  gospel  is  a  restraint  of 
meat,  drink,  and  all  bodily  food  and  pleasures  from  the 
body,  as  before.  First,  that  we  ought  to  fast,  is  a  truth 
more  manifest,  than  that  it  should  here  need  to  be  proved; 
the  scriptures  which  teach  the  same  are  evident.  The 
doubt  therefore  that  is,  is,  whether,  when  we  fast,  we  ought 
to  withhold  from  our  bodies  all  meat  and  drink  during  the 
time  of  our  fast  or  no  ?  That  we  ought  so  to  do,  may  be 
Avell  gathered  upon  a  question  moved  by  the  Pharisees  to 


Luke  5.  [33.]   Christ,  and  by  his  answer  again  to  the  same.  Why  (say  they) 


do  John's  disciples  fast  often,  and  pray^  and  we  likewise? 
But  thy  disciples  eat  and  drink,  and  fast  not  at  all. 
In  this  smooth  question  they  couch  up  subtilly  this  argu- 
ment or  reason:  Whoso  fasteth  not,  that  man  is  not  of 
God:  for  fasting  and  prayer  are  works  both  commended 
and  commanded  of  God  in  his  scriptures;  and  all  good, 
men,  from  Moses  till  this  time,  as  well  the  prophets  asJ 
others,  have  exercised  themselves  in  these  works.  John 
also  and  his  disciples  at  this  day^  do  fast  oft,  and  pray 
much;  and  so  do  we  the  Pharisees  in  like  manner:  but 
thy  disciples  fast  not  at  all,  which  if  thou  wilt  deny,  wd 
can  easily  prove  it.  For  whosoever  eateth  and  drinkethJ 
fasteth  not.  Thy  disciples  eat  and  drink,  therefore  they 
fast  not.  Of  this  we  conclude,  say  they,  necessarily,  tha 
neither  art  thou,  nor  yet  thy  disciples,  of  God.  Chris 
maketh  answer,  saying.  Can  ye  make  that  the  children  Oj 

n  Uria's]  Uries  A.  »  went]  went  out  A. 


0  bewailing]  and  bewailed  A. 
p  Such  was]  Such  were  B. 
^  of  the  people]  of  people  A. 


8  till]  until  A. 
'  this  day]  that  day  A. 


« 


of  Fasting. 


251 


the  wedding  shall  fast,  ivhile  the  bridegroom  is  icith  them? 
The  days  shall  come,  when  the  bridegroom  shall  to  taken 
from  them:  in  those  days  shall  they  fast.  Our  saviour  [Luke  5, 34, 
Christ,  like  a  good  master,  defendeth  the  innocency  of  his^^-^ 
disciples  against  the  malice  of  the  arrogant  Pharisees,  and 
proveth  that  his  disciples  are  not  guilty  of  transgressing  any 
jot  of  God's  law,  although  as  then  they  fasted  not",  and 
in  his  answer  reproveth  the  Pharisees  of  superstition  and 
ignorance.  Superstition,  because  they  put  a  religion  in  their 
doings,  and  ascribed  holiness  to  the  outward  work  wrought, 
not  regarding  to  what  end  fasting  is  ordained.  Of  igno- 
rance, lor  that  they  could  not  discern  between  time  and  time. 
They  knew  not  that  there  is  a  time  of  rejoicing  and  mirth, 
and  a  time  again  of  lamentation  and  mourning,  which  both 
he  teacheth  in  his  answer,  as  shall  be  touched  more 
largely  hereafter,  when  we  shall  shew  what  time  is  most 
fit  to  fast  in. 

But  here,  beloved,  let  us  note,  that  our  saviour  Christ, 
in  making  his  answer  to  their  question,  denied  not,  but 
confessed  that  his  disciples  fasted  not,  and  therefore  agreeth 
to  the  Pharisees  in  this,  as  unto  a  manifest  truth,  that 
whoso  eateth  and  drinketh,  fasteth  not.  Fasting  then, 
even  by  Christ's  assent,  is  a  withholding  of  meat,  drink, 
and  all  natural  food  from  the  body,  for  the  determined 
time  of  fasting.  And  that  it  was  used  in  the  primitive 
church,  appeareth  most  evidently  by  the  Chalcedon  coun- 
cil, one  of  the  four  first  general  councils.  The  fathers  as- 
;  sembled  there,  to  the  number  of  six  hundred  and  thhty, 
considering  with  themselves  how  acceptable  a  thing  fast- 
ing is  to  God,  when  it  is  used  according  to  his  word; 
again,  having  before  their  eyes  also  the  great  abuses  of 
the  same  crept  into  the  church  at  those  days,  through  the 
negligence  of  them  which  should  have  taught  the  people 
the  right  use  thereof,  and  by  vain  glosses  devised  of  men; 
to  reform  the  said  abuses,  and  to  restore  this  so  good  and 
godly  a  work  to  the  true  use  thereof,  decreed  in  that 
comicil,  that  every  person,  as  well  in  his  private  as  public 
fast,  should  continue  all  the  day  without  meat  and  drink, 
till  after  the  evening  prayer.  And  whosoever  did  eat  or 
drink  before  the  evening  prayer  was  ended,  should  be  ac- 
comited  and  reputed  not  to  consider  the  purity  of  his  fast. 
This  canon  teacheth  so  evidently  how  fasting  was  used  in 
the  primitive  chmxh,  as  by  words  it  cannot  be  more  plainly 
expressed. 


"  fasted  not]  fasted  B. 


252 


The  First  Part  of  the  Sermon 


Fasting  then,  by  the  decree  of  those  six  hundred  and  thirty- 
fathers,  grounding  their  determination  in  this  matter  upon 
the  sacred  scriptures,  and  long  continued  usage  or  practice, 
both  of  the  prophets  and  other  godly  persons  before  the 
coming  of  Christ,  and  also  of  the  apostles  and  other  devout 
men  in  the  New  Testament,  is  a  withholding  of  meat,  drink, 
and  all  natural  food  from  the  body,  for  the  determined  time 
of  fasting.  Thus  much  is  spoken  hitherto  to  make  plain  unto 
you  what  fasting  is.  Now  hereafter  shall  be  showed  the  true 
and  right  use  of  fasting. 

Good  works  are  not  all  of  one  sort.  For  some  are  of 
themselves,  and  of  their  own  proper  nature,  always  good: 
as  to  love  God  above  all  things,  to  love  thy  neighbour  as 
thyself  %  to  honour  thy  father  y  and  mother,  to  honour  the 
higher  powers,  to  give  to  every  man  that  which  is  his  due, 
and  such  like.  Other  works  there  be,  which  considered  in 
themselves,  without  further  respect,  are  of  their  own  nature 
merely^  indifferent,  that  is,  neither  good  nor  evil,  but  take 
their  denomination  of  the  use  or  end  whereunto  they  serve. 
Which  works  having  a  good  end,  are  called  good  works, 
and  are  so  indeed :  but  yet  that  cometh  not  of  themselves, 
but  of  the  good  end,  whereunto  they  are  referred.  On  the 
other  side,  if  the  end  that  they  serve  unto  be  evil,  it  cannot 
then  otherwise  be,  but  that  they  must  needs  be  evil  also. 
Of  this  sort  of  works  is  fasting,  which  of  itself  is  a  thing 
merely  indifferent ;  but  it  is*  made  better  or  worse  by  the 
end  that  it  serveth  unto.  For  when  it  respecteth  a  good 
end,  it  is  a  good  work ;  but  the  end  being  evil,  the  work 
itself  is  also  evil.  To  fast  then  with  this  persuasion  of  mind, 
that  our  fasting  and  our'^  good  works  can  make  us  perfect® 
and  just  men,  and  finally  bring  us  to  heaven,  this  is  a  de- 
vilish persuasion ;  and  that  fast  is  so  far  off from  pleasing 
of  God^  that  it  refuse th  his  mercy,  and  is  altogether  dero- 
gatory to  the  merits^  of  Christ's  death,  and  his  precious 
blood-shedding.    This  doth  the  parable  of  the  Pharisee  and 


Luke  18.  [10-  the  publican  teach.    Two  men  (saith  Christ)  went  itp  toge- 


ther into^  the  temple  to  pray;  the  one  a  Pharisee,  the  other 
a  publican.  The  Pharisee  stood  and  prayed  thus  ivith  him- 
self^: 1  thank  thee,  O  God,  that  1  am  not  as  other  men 
are,  extortioners,  unjust,  adulterers,  and  as  this  publican 

*  thy  neighbour  as  thyself]  my        perfect]  good,  perfect  A. 
neighbour  as  myself  A.  is  so  far  off]  so  far  off  A. 

y  thy  father]  father  A.  «  pleasing  of  God]  pleasing  God  A. 


2  merely]  mere  A. 
*  but  it  is]  but  is  A. 
»>  our]  other  A.  . 


^to  the  merits]  of  the  merits  A. 
6  into]  to  A. 

^  with  himself]  within  himself  A. 


of  Fasting, 


253 


is:  I  fast  tivice  in  the  week,  1  give  tithes  of  all  that  1  pos- 
sess. The  publican  stood  afar  off,  and  ivoiild  not  Ift  up 
his  eyes  to  heaven;  but  smote  his  breast,  and  said,  God  be 
merciful  to  me  a  sinner.  In  the  person  of  this  Pharisee, 
our  saviour  Christ  setteth  out  to  the  eye  and  to  the  judg- 
ment of  the  world,  a  perfect,  just,  and  righteous  man,  such 
a  one  as  is  not  spotted  with  those  vices  that  men  commonly 
are  infected  with;  extortion,  bribery,  polling  and  pilling 
their  neighbour',  robbers  and  spoilers  of  commonweals,  crafty 
and  subtil  in  chopping  and  changing,  using  false  weights, 
and  detestable  perjury  in  their  buying  and  selling,  forni- 
cators, adulterers,  and  vicious  livers.  The  Pharisee  was  no 
such  man,  neither  faulty  in  any  such  like  notorious  crime. 
But  where  other  transgressed  by  leaving  things  undone, 
which  yet  the  law  required,  this  man  did  more  than  was 
requisite  by  the  law'^:  for  he  fasted  twice'  in  the  week, 
and  gave  tithes  of  all  that  he  had.  What  could  the  world 
then  justly  blame  in  this  maii  ?  Yea,  what  outward  thing 
more  could  be  desired  to  be  in  him,  to  make  him  a  more 
perfect  and  a  more  just  man  ?  Truly,  nothing  by  man's 
judgment :  and  yet  our  saviour  Christ  preferreth  the  poor 
publican  without  fasting,  before  him  with  his  fast.  The 
cause  why  he  doth  so  is  manifest ;  for  the  publican  having 
no  good  works  at  all  to  trust  unto,  yielded  up  himself  unto 
God,- confessing  his  sins,  and  hoped  certainly  to  be  saved 
by  God's  free  mercy  only.  The  Pharisee  gloried  and  trusted 
so  much  in  his  works,  that  he  thought  himself  sure  enough 
without  mercy,  and  that  he  should  come  to  heaven  by  his 
fasting,  and  other  deeds.  To  this  end  serveth  that  parable  ; 
for  it  is  spoken  to  them  that  trusted  in  themselves,  that  they 
were  righteous,  and  despised  other.  Now,  because  the  Pha- 
risee directetlv"  his  works^  to  an  evil  end,  seeking  by  them 
justification,  which  indeed  is  the  proper  work  of  God  with- 
out our  merits,  his  fasting  twice  in  the  week,  and  all  his 
other  works,  though  they  were  never  so  many,  and  seemed 
to  the  world  never  so  good  and  holy,  yet  in  very  deed  be- 
fore God  they  are  altogether  evil  and  abominable.  The 
mark  also,  that  the  hypocrites  shoot  at  with  their  fast,  is 
to  appear  holy  in  the  eye  of  the  world,  and  so  to  win  com- 
mendation and  praise  of  men.  But  our  saviour  Christ  saith 
of  them,  they  have  their  reward;  that  is,  they  have  praise  Matt.  6.  [2  ] 
and  commendation  of  men,  but  of  God  they  have  none  at 
all.    For  whatsoever  tendeth  to  an  evil  end  is  itself,  by  that 

'  neighbour]  neighbours  A.  ^  directeth]  directed  A. 

by  the  law]  by  law  A.  "  works]  work  B. 

^  twice]  thrice  B. 

22* 


254 


The  First  Part  of  the  Sermon 


evil  end,  made  evil  also.  Again,  so  long  as  we  keep  ungod- 
liness in  our  hearts,  and  suffer  wicked  thoughts  to  tarry 
there,  though  we  fast  as  often  as  did  either  St.  Paul  or  John 
Baptist,  and  keep  it  as  straitly  as  did  the  Ninevites,  yet 
shall  it  be  not  only  unprofitable  to  us,  but  also  a  thing  that 
Isaiah  1.  [13,  greatly  displeaseth  almighty  God.  For  he  saith  that  his 
^^•^  soul  abhorreth  and  hateth  such  fastings^  ye«,  they  are  a 

burden  unto  him,  and  he  is  iveary  of  bearing  them.  And 
therefore  he  inveigheth  most  sharply  against  them,  saying 
Isaiah  58.  [3,   by  the  uiouth  of  the  prophet  Esay,  Behold,  when  you  fast% 
^'  your  lust  remaineth  still,  for  ye  do^  no  less  violence  to  your 

debtors,    Lo,  ye  fast  to  strife  and  debate,  and  to  smite  with 
the  fist  of  wickedness.    Now  ye  shall  not  fast  thus,  that  you 
may'^  make  your  voice  to  be  heard  above.     Think  ye  this 
fast  pleaseth  me,  t/iat  a  man  should  chasten  himself  for  a 
day?  Should  that  be  called  a  fasting,  or  a  day  that  pleas- 
eth the  Lord?    Now,  dearly  beloved,  seeing  that  almighty 
God  alloweth  not  our  fast  for  the  work's  sake,  but  chiefly 
respecteth  our  heart,  how  it  is  aflected,  and  then  esteemeth 
our  fast  either  good  or  evil,  by  the  end  that  it  serveth  for ; 
it  is  our  part  to  rent  our  hearts,  and  not  our  garments,  as 
Joel  2.  [12,     we  are  advertised  by  the  prophet  Joel ;  that  is,  our  sorrow 
^^•J  and  mourning  must  be  inward  in  heart"^,  and  not  in  outward 

show  only ;  yea,  it  is  requisite  that  first,  before  all  things, 
we  cleanse  our  hearts  from  sin,  and  then  to  direct  our  fast 
to  such  an  end  as  God  will  allow  to  be  good. 

There  be  three  ends,  whereunto  if  our  fast  be  directed,  it 
is  then  a  work  profitable  to  us,  and  accepted  of  GM. 

The  first  is,  to  chastise  the  flesh,  that  it  be  not  too  wan- 
ton, but  tamed  and  brought  in  subjection  to  the  spirit.  This 
1  Cor.  9.  [27.]  respect  had  St.  Paul  in  his  fast,  when  he  said,  /  chastise  my 
body,  and  bring  it  into  subjection,  lest  by  any  means  it 
Cometh  to  pass,  that,  when  I  have  preached  to  other,  1  my- 
self he  found  a  cast-away. 

The  second,  that  the  spirit  may  be  more  earnest  and  fer- 
vent to  prayer^  To  this  end  fasted  the  prophets  and 
Acts  13.  [2,3.]  teachers  that  were  at  Antioch,  before  they  sent  forth  Paul 
and  Barnabas  to  preach  the  gospel.  The  same  two  apostles 
fasted  for  the  like  purpose,  when  they  commended  to  God, 
by  their  earnest  prayers,  the  congregations  that  were  at 
Antioch,  Pisidia,  Iconium,  and  Lystra*,  as  we  read  in  the 
Aris  14.  [21-    Acts  of  the  Apostles. 

23.]  ^ 


«»  you  fast]  ye  fast  A.  ■  earnest  and  fervent  to  prayer] 

p  for  ye  do]  for  do  ye  B.  fervent  and  earnest  in  prayer  A. 

you  may]  ye  may  A.  '  Lystra]  Listris  A. 
'  in  heart]  in  the  heart  A. 


of  Fasting. 


255 


The  third,  that  our  fast  be  a  testimony  and  witness  with 
us  before  God,  of  our  humble  submission  to  his  high  ma- 
jesty, when  we  confess  and  acknowledge  our  sins  unto  him, 
and  are  inwardly  touched  with  sorrowfulness  of  heart,  be- 
wailing the  same  in  the  affliction  of  our  bodies.  These  are 
the  three  ends  or  right  uses  of  fasting.  The  first  belongeth 
most  properly  to  private  fast :  the  other  two  are  common, 
as  well  to  public  fast,  as  to  private  :  and  thus  much  for  the 
use  of  fasting.  Lord  have  mercy  upon  us,  and  give  us 
grace,  that  while  we  live  in  this  miserable  world,- we  may 
through  thy  help  bring  forth  this  and  such  other  fruits  of 
the  Spirit,  commended  and  commanded  in  thy  holy  word, 
to  the  glory  of  thy  name,  and  to  our  comforts,  that,  after 
the  race  of  this  wretched  life,  we  may  live  everlastingly  with 
thee  in  thy  heavenly  kingdom,  not  for  the  merits  and  wor- 
thiness of  our  works,  but  for  thy  mercies  sake,  and  the 
merits  of  thy  dear  son,  Jesus  Christ,  to  whom,  with  thee 
and  the  Holy  Ghost,  be  all  laud,  honour,  and  glory,  for  ever 
and  ever.  Amen. 


The  Second  Pari  of  the  Homily  of  Fasting, 

In  the  former  homily,  beloved,  was  shewed,  that  among 
the  people  of  the  Jews,  fasting,  as  it  was  commanded  them 
from  God  by  Moses,  was  to  abstain  the  whole  day,  from 
morning"  till  night,  from  meat,  drink,  and  all  manner  of 
food,  that  nourisheth  the  body ;  and  that  whoso  tasted 
aught  before  the  evening,  on  the  day  appointed  to  fasting, 
was  accomited  among  them  a  breaker  of  his  fast.  Which 
order,  though  it  seemeth  strange  to  some  in  these  our  days, 
because  it  hath  not  been  so  generally  used^  in  this  realm  of 
many  years  past ;  yet  that  it  was  so  among  God's  people, 
(I  mean  the  Jews,)  whom,  before  the  coming  of  our  saviour 
Christ,  God  did  vouchsafe  to  choose  unto  himself,  a  pecu- 
liar people  above  all  other  nations  of  the  earth ;  and  that 
our  saviour  Christ  so  understood  it,  and  the  apostles  after 
Christ's  ascension  did  so  use  it,  was  there  sufficiently  proved 
by  the  testimonies  and  examples  of  the  holy  scriptures,  as 
well  of  the  New  Testament,  as  of  the  Old.  The  true  use 
of  fasting  was  there  also  shewed.  In  this  second  part  of 
this  homily  shall  be  shewed,  that  no  constitution  or  law 
made  by  man,  for  things  which  of  their  own  proper  nature 

«  morning]  morrow  A.  ^  generally  used]  used  generally  A. 


256 


The  Second  Part  of  the  Sermon 


be  mere  indiiferent,  can  bind  the  conscience  of  Christian 
men  to  a  perpetual  observation  and  keeping  thereof;  but 
that  the  higher  powers  have>'  full  liberty  to  alter  and  change 
every  such  law  and  ordinance,  either  ecclesiastical  or  poli- 
tical, when  time  and  place  shall  require.  But  first  an  an- 
swer shall  be  made  to  a  question  that  some  may  make,  de- 
manding what  judgment  we  ought  to  have  of  such  absti- 
nences as  are  appointed  by  public  order  and  laws  made  by 
princes,  and  by  the  authority  of  the  magistrates,  upon 
policy,  not  respecting  any  religion  at  all  in  the  same.  As 
when  any  realm,  in  consideration  of  the  maintaining  of 
fisher-towns  bordering  upon  the  seas,  and  for  the  increase 
of  fishermen,  of  whom  do  spring  mariners  to  go  upon  the 
sea,  to  the  furnishing  of  the  navy  of  the  realm,  whereby  not 
only  commodities^'  of  other  countries  may  be  transported,  but 
also  may  be  a  necessary  defence  to  resist  the  invasion  of  the 
adversary. 

For  the  better  understanding  of  this  question,  it  is  neces- 
sary that  we  make  a  difference  between  the  policies  of 
princes,  made  for  the  ordering  of  their  commonweals,  in 
provision  of  things  serving  to  the  most  sure^  defence  of 
their  subjects  and  countries,  and  between  ecclesiastical  po- 
licies, in  prescribing  such  works,  by  which,  as  by  secondary 
means,  God's  wrath  may  be  pacified,  and  his  mercy  pur- 
chased. Positive  laws  made  by  princes,  for  conservation  of 
their  policy,  not  repugnant  unto  God's  law,  ought  of  all 
Christian  subjects  with  reverence  of  the  magistrate  to  be 
obeyed,  not  only  for  fear  of  punishment,  bitt  also,  as  the 
[Rom.  13. 5.]  apostle  saith,  for  conscience  sake.  Conscience,  I  say,  not 
of  the  thing,  which  of  its  own  nature^  is  indifferent,  but  of 
our  obedience,  which  by  the  law  of  God  Ave  owe  unto  the 
magistrate,  as  unto  God's  minister.  By  which  positive  laws, 
though  we  subjects,  for  certain  times  and  days  appointed, 
be  restrained  from  some  kinds  of  meats  and  drink,  which 
God  by  his  holy  word  hath  left  free  to  be  taken  and  used 
of  all  men,  with  thanksgiving,  in  all  places,  and  at  all 
times ;  yet  for  that  such  laws  of  princes  and  other  magis- 
trates are  not  made  to  put  holiness  in  one  kind  of  meat 
and  drink  more  than  another,  to  make  one  day  more  holy 
than  another,  but  are  grounded  merely  upon  policy,  all 
subjects  are  bound  in  conscience  to  keep  them  by  God's 
commandment,  who  by  the  apostle  willeth  all,  without  ex- 
ception, to  submit  themselves  unto  the  authority  of  the 


y  have]  hath  A.  ^  its  own  nature]  the  own  nature 

*  commodities]  the  commodities  A.    A.  its  own  nature  B. 

*  the  most  sure]  their  more  sure  A. 


of  Fasting. 


257 


higher  powers.  And  in  this  point  concerning  our  duties 
which  be  here  dwelUng  in  England,  environed  with  the 
sea,  as  we  be,  we  have  great  occasion  in  reason  to  take  the 
commodities  of  the  water,  which  almighty  God  by  his  di- 
vine providence  hath  laid  so  nigh  unto  us,  whereby  the  in- 
crease of  victuals  upon  the  land  may  the  better  be  spared 
and  cherished,  to  the  sooner  reducing  of  victuals  to  a  more 
moderate  price,  to  the  better  sustenance  of  the  poor.  And 
doubtless  he  seemeth  to  be  too  dainty  an  Englishman,  who"^ 
considering  the  great  commodities  which  may  ensue,  will 
not  forbear  some  piece  of  his  licentious  appetite  upon  the 
ordinance  of  his  prince,  with  the  consent  of  the  wise  of  the 
realm.  What  good  English  heart  would  not  wish  that'^  the 
old  ancient  glory  should  return  to  the  realm,  wherein  it 
hath  with  great  commendations  excelled  before  our  days, 
in  the  fmiiiture  of  the  navy  of  the  same  ?  What  will  more 
daunt  the  hearts  of  the  adversaries^,  than  to  see  us  well^ 
fenced  and  armed  on  the  sea,  as  we  be  reported  to  be  on 
.  the  land  ?  If  the  prince  requested  our  obedience  to  forbear 
one  day  from  flesh  more  than  we  do,  and  to  be  contented 
with  one  meal  in  the  same  day,  should  not  our  own  commo- 
dity thereby  persuade  us  to  subjection  ?  But  now  that  two 
meals  bo  permitted  on  that  day  to  be  used,  which  sometime 
our  elders  in  very  great  numbers  in  the  realm  did  use  with 
one  only  spare  meal,  and  that  in  fish  only ;  shall  we  think 
it  so  great  a  bm'den  that  is  prescribed  ? 

Furthermore,  consider  the  decay  of  the  towns  nigh  the 
seas,  which  should  be  most  ready  by  the  number  of  the 
people  there  to  repulse  the  enemy ;  and  we  which  dwell 
further  off  upon  the  land,  having  them  as  oiu:  buckler  to 
defend  us,  should  be  the  more  in  safety If  they  be  our 
neighbours,  why  should  we  not  wish  them  to  prosper  ?  If 
they  be  our  defence,  as  nighest  at  hand  to  repel  the  enemy, 
to  keep  out  the  rage  of  the  seas,  which  else  would  break 
upon  our  fair  pastures,  why  should  we  not  cherish  them  ? 
Neither  do  we  urge  that  in  the  ecclesiastical  policy,  pre- 
scribing a  form  of  fasting,  to  humble  ourselves  in  the  sight 
of  almighty  God,  that  that  order,  which  was  used  among 
the  Jews,  and  practised  by  Christ's  apostles  after  his  ascen- 
sion, is  of  such  force  and  necessity,  that  that  only  ought  to 
be  used  among  Christians,  and  none  other;  for  that  were 
to  bind  God's  people  unto  the  yoke  and  burden  of  Moses' 
policy ;  yea,  it  were  the  very  way  to  bring  us,  which  are 


«  who]  which  A.  ^  well]  as  well  A. 

^  wish  that]  wish  A.  g  safety]  surety  A. 

'  adversaries]  adversary  A. 


258 


The  Second  Part  of  the  Sermon 


set  at  liberty  by  the  freedom  of  Christ's  gospel,  into  the 
bondage  of  the  law  again,  which  God  forbid  that  any  man 
should  attempt  or  purpose.  But  to  this  end  it  serveth,  to 
shew  how  far  the  order  of  fasting  now  used  in  the  church 
at  this  day  differeth  from  that  which  was  then^'  used.  God's 
church  ought  not,  neither  may  it  be  so  tied  to  that  or  any 
other  order  now  made,  or  hereafter  to  be  made  and  devised 
by  the  authority  of  man,  but  that  it  may  lawfully,  for  just 
causes,  alter,  change,  or  mitigate  those  ecclesiastical  decrees 
and  orders,  yea,  recede  wholly  from  them,  and  break  them, 
when  they  tend  either  to  superstition  or  to  impiety ;  when 
they  draw  the  people  from  God,  rather  than  work  any  edi- 
fication in  them.  This  authority  Christ  himself  used,  and 
left  it  to'  his  church.  He  used  it,  I  say,  for  the  order  or 
decree  made  by  the  elders  for  washing  ofttimes,  which  was 
diligently  observed  of  the  Jews;  yet  tending  to  supersti- 
tion, our  saviour  Christ  altered  and  changed  the  same  in 
his  church,  into  a  profitable  sacrament,  the  sacrament  of 
our  regeneration,  or  new  birth.  This  authority  to  mitigate 
laws  and  decrees  ecclesiastical,  the  apostles  practised,  when 
they,  writing  from  Jerusalem  unto  the  congregation  that 
was  at  Antioch,  signified  unto  them,  that  they  would  not 
lay  any  further  burden  upon  them,  but  these  necessaries  : 
Acts  15.  [20  ]  that  is,  that  they  should  abstain  from  things  offered  unto 
idols,  from  blood,  from  that  which  is  strangled,  and  from 
fornication,  notwithstanding  that  Moses'  law  required  many 
other  observances.  This  authority  to  change  the  orders, 
decrees,  and  constitutions  of  the  church,  was  after  the  apo- 
stles' time  used  of  the  fathers  about  the  manner  of  fasting, 
Tripan.  Hist,  as  it  appcarcth  in  the  Tripartite  History,  where  it  is  thus 
1. 9.  c.  38.  written :  "  Touching  fasting,  we  find  that  it  was  diversely 
used  in  divers  places,  by  divers  men.  For  they  at  Rome 
fast  three  weeks  together  before  Easter,  saving  upon  the 
Saturdays'^  and  Sundays,  which  fast  they  call  Lent."  And 
after  a  few  lines  in  the  same  place  it  followeth :  "  They 
have  not  all  one  uniform  order  in  fasting.  For  some  do  fast 
and  abstain  both  from  fish  and  flesh.  Some,  when  they  fast, 
eat  nothing  but  fish.  Others  there  are,  which,  when  they 
fast,  eat  of  all  water-fowls,  as  well  as  of  fish,  grounding 
themselves  upon  Moses,  that  such  fowls  have  their  sub- 
stance of  the  water,  as  the  fishes  have.  Some  others,  when 
they  fast,  will  neither  eat  herbs  nor  eggs.  Some  fasters 
there  are,  that  eat  nothing  but  dry  bread.    Others,  when 


which  was  then]  which  then  was       '  to]  unto  A. 
A.  ^  the  Saturdays]  Saturdays  A. 


of  Fasting. 


259 


they  fast,  eat  nothing  at  all,  no,  not  so  much  as  diy  bread. 
Some  fast  from  all  manner  of  food  till  night,  and  then  eat, 
without  making  any  choice  or  difference  of  meats.'^    And  a 
thousand  such  like  divers  kinds  of  fasting  may  be  found  in 
divers  places  of  the  world,  of  divers  men  diversely  used.  Euseb.  lib. 
And  for  all  this  great  diversity  in  fasting,  yet  charity,  the ^^P" 
very  true  bond  of  Christian  peace,  was  not  broken,  neither 
did  the  diversity  of  fasting  break  at  any  time  their  agree- 
ment and  concord  in  faith.    To  abstain  sometimes  from  cer- 
tain meats,  not  because  the  meats  are  evil,  but  because  they 
are  not  necessary,  this  abstinence,  saith  St,  Augustin,  is  not  Dogma 
evil.    And  to  restrain  the  use  of  meats  when  necessity  and  c.^sf^'^^' 
time  shall  require,  this,  saith  he,  doth  properly  pertain  to 
Christian  men. 

Thus  ye  have  heard,  good  people,  first  that  Christian 
subjects  are  bound  even  in  conscience  to  obey  princes'  laws, 
which  are  not  repugnant  to  the  laws  of  God.  Ye  have  also 
heard  that  Christ's  churcli  is  not  so  bound  to  observe  any 
order,  law,  or  decree  made  by  man,  to  prescribe  a  form  m 
reUgion,  but  that  the  church  hath  full  power  and  authority 
from  God  to  change  and  alter  the  same,  when  need  shall 
require ;  which  hath  been  shewed  you  by  the  example  of 
our  saviour  Christ,  by  the  practice  of  the  apostles,  and  of  the 
fathers  since  that  time. 

Now  shall  be  shewed  briefly  what  time  is  meet  for  fast- 
ing, for  all  times  serve  not  for  all  things :  but,  as  the  wise 
man  saith,  All  things  have  their  times.    Thei^e  is  a  time'£'^(:'\^s.z.{\A. 
to  weep,  and  a  time  again  to  laugh,  a  time  to  mourn,  and 
a  time  to  rejoice,  &lc.    Our  saviour  Christ  excused  his  disci- 
ples, and  reproved  the  Pharisees,  because  they  neither  re- 
garded the  use  of  fasting,  nor  considered  what  time  was 
meet  for  the  same.    Which  both  he  teacheth  in  his  answer, 
saying,  The  children  of  the  marriage  cannot  mourn,  white  m&it.  9.  [is.] 
the  bridegroom  is  with  them.    Their  question  was  of  fast- 
ing, his  answer  is  of  mourning,  signifying  unto  them  plainly, 
that  the  outward  fast  of  the  body  is  no  fast  before  God, 
except  it  be  accompanied  with  the  inward  fast,  which  is  a 
mourning  and  a  lamentation  of  the  heart',  as  is  before  de- 
clared.   Concerning  the  time  of  fasting,  he  saith.  The  days  Matt.  9.  [i5.] 
will  come,  when  the  bridegroom  shall  be  taken  from  them;^^^^- 
in  those  days  they  shall  fast.    By  this  it  is  manifest,  that  it 
is  no  time  of  fastmg  while  the  marriage  lasteth,  and  the 
bridegroom  is  there  present.    But  when  the  marriage  is 
ended,  and  the  bridegroom  gone,  then  is  it  a  meet  time  to 


'  of  the  heart]  in  the  heart  A. 


260 


The  Second  Part  of  the  Sermon 


fast.  Now  to  make  plain  unto  you  what  is  the  sense  and 
meaning  of  these  words,  We  are  at  the  marriage^  and  again, 
The  bridegroom  is  taken  from  us;  ye  shall  note,  that  so 
long  as  God  revealeth  his  mercy  unto  us,  and  giveth  us  of 
his  benefits,  either  spiritual  or  corporal,  we  are  said  to  be 
with  the  bridegroom  at  the  marriage.  So  was  that  good 
old  father  Jacob  at  the  marriage,  when  he  understood  that 
his  son  Joseph  was  alive,  and  ruled  all  Egypt  under  king 
Pharao.  So  was  David  in  the  marriage  with  the  bride- 
groom, when  he  had  gotten  the  victory  of  great  Goliah,' 
and  had  smitten  off  his  head.  Judith,  and  all  the  people 
of  Bethulia,  were  the  children  of  the  wedding,  and  had  the 
bridegroom  with  them,  when  God  had  by  the  hand  of  a 
woman  slain  Holofernes,  the  grand  captain  of  the  Assyrians 
host,  and  discomfited  all  their  enemies.  Thus  were  the 
apostles  the  children  of  the  marriage,  while  Christ  was  cor- 
porally present  with  them,  and  defended  them  from  all  dan- 
gers, both  spiritual  and  corporal.  But  the  marriage  is  said 
then  to  be  ended,  and  the  bridegroom  to  be  gone,  when 
almighty  God  smiteth  us  with  affliction,  and  seemeth  to  leave 
us  in  the  midst  of  a  number  of  adversities.  So  God  some- 
time striketh  private  men'^  privately  with  sundry  adversities, 
as  trouble  of  mind,  loss  of  friends,  loss  of  goods,  long  and 
dangerous  sicknesses,  &c.  Then  is  it  a  fit  time  for  that  man 
to  humble  himself  to  almighty  God  by  fasting,  and  to  mourn  i 
and  to  bewail"  his  sins  with  a  sorrowful  heart,  and  to 


Pa.  51.  [9.]     pray  unfeignedly,  saying  with  the  prophet  David,  Turn 


away  thy  face,  O  Lord,  from  my  sins,  and  blot  out  of  thy 
remembrance  all  mine  offences.  Again,  when  God  shall 
afflict  a  whole  region  or  country  with  wars,  with  famine,  with 
pestilence",  with  strange  diseases  and  unknown  sicknesses, 
and  other  such  like  calamities ;  then  it  is?  time  for  all  states  ' 
and  sorts  of  people,  high  and  low,  men,  women,  and 
children,  to  humble  themselves  by  fasting,  and  bewail  their 
sinful  living  before  God,  and  pray  with  one  common  voice, 
saying  thus,  or  some  other  such  like  prayer :  Be  favourable. 
O  Lord,  be  favourable  nnto  thy  people,  which  turneth 
unto  thee,  in  weeping,  fasting,  and  praying:  spare  thy 
people,  whom  thou  hast  redeemed  with  thy  precious  blood 
and  suffer  not  thine  inheritance  to  be  destroyed,  ana 
brought  to  confusion.  Fasting  thus  used  with  prayer  is  o. 
great  efficacy,  and  weigheth  much  with  God.  So  the  ange 


Tobit  12.  [8.]  Raphael  told  Tobias.    It  also  appeareth  by  that  which  ou: 


"  private  men]  men  A. 

n  and  to  bewail]  and  bewail  A. 


°  with  pestilence]  and  pestilences^ 
p  then  it  is]  then  is  it  A. 


I 


of  Fasting. 


261 


saviour  Christ  answered  to  his  disciples,  demanding  of  him 
why  tiiey  could  not  cast  forth  the  evi]  spirit  out  of  him  that 
was  brought  unto  them.  This  kind,  saith  he,  is  not  cast  out  [Mark  9. 29. 
but  by  fasting  and  prayer.    How  available  fasting^  is,  how  "^^'^ 
much  it  weigheth  with  God,  and  what  it  is  able  to  obtain 
at  his  hand,  cannot  better  be  set  forth,  than  by  opening 
mito  you,  and  laying  before  you  some  of  those  notable 
things,  that  have  been  brought  to  pass  by  it.    Fasting  was 
one  of  the  means,  whereby  almighty  God  was  occasioned  to 
alter  the  thing  which  he  had  purposed  concerning  Ahab, 
for  murdering  the  innocent  man  Naboth,  to  possess  his 
vineyard.    God  spake  unto  Elija,  saying,  Go  thy  way,  and  1  Kings 21. 
say  unto  Ahab,  Hast  thou  killed,  and  also  gotten  posses-^^'''^'^ 
sion  ?    Thus  saith  the  Lord,  In  the  place  where  dogs  licked 
the  blood  of  Naboth,  shall  dogs  even  lick  thy  blood  also. 
Behold,  1  xoill  bring  evil  upon  thee,  and  will  take  away  thy 
posterity:  yea,  the  dogs  shall  eat  him  of  JihaVs  stock  that 
dieth  in  the  city,  and  him  that  dieth  in  the  field  shall  the 
fowls  of  the  air  eat.    This  pimishment  had  almighty  God 
determined  for  Ahab  in  this  world,  and  to  destroy  all  the 
male-kind  that  was  begotten  of  Ahab's  body,  besides  that 
punishment  which  should  have  happened  unto  him  in  the 
world  to  come.    When  Ahab  heard  this,  he  rent  his  clothes,  [i  Kings  21. 
and  put  sackcloth  upon  him,  and  fasted,  and  lay  in  sack-'^^"^^-^ 
cloth,  and  went  barefooted.     Then  the  word  of  the  Lord 
came  to  Elija,  saying,  Seest  thou  how  Ahab  is  humbled  be- 
fore me  ?    Because  he  submitteth  himself  before  me,  Iwill 
not  bring  that  evil  in  his  days;  but  in  his  son^s  days  will 
1  bring  it  upon  his  house.    Although  Ahab,  tlirough  the 
wicked  counsel  of  Jezabel  his  wife,  had  committed  shame- 
i  ful  murder,  and  against  all  right  disinherited""  and  dispos- 
sessed for  ever  Naboth's  stock  of  that  vineyard ;  yet  upon 
his  humble  submission  in  heart  unto  God,  which  he  de- 
clared outwardly  by  putting  on  sackcloth  and  fasting,  God 
.  changed  his  sentence,  so  that  the  punishment  which  he  had 
.  determined  fell  not  upon  Ahab's  house  in  his  time,  but  was 
deferred  unto  the  days  of  Joram  his  son.    Here  we  may  see 
1/  of  what  force  our  outward  fast  is,  when  it  is  accompanied 
i  with  the  inward  fast  of  the  mind,  which  is  (as  is  said)  a 
ifl  sorrowfulness  of  heart,  detesting  and  bewailing  oiu  sinful 
oi  doings.    The  like  is  to  be  seen  in  the  Ninevites :  for  when 
:e:  God  had  determined  to  destroy  the  whole  city  of  Nineveh, 
IT  and  the  time  which  he  had  appointed  was  even  now  at  hand, 
he  sent  the  prophet  Jonas  to  say  unto  them.  Yet  forty  days,  JonaihS.  [4-9.] 

4 

1  fasting]  fast  A.  '  disinheritedj  disherited  A. 

23 


262 


The  Second  Fart  of  the  Sermon 


and  Nineveh  shall  be  overthroivn.  The  people  by  and  by 
believed  God,  and  gave  themselves  to  fasting;  yea^  the  king, 
by  the  advice  of  his  counsel,  caused  to  be  proclaimed,  say- 
ing, Let  neither  man  nor  beast,  bullock  nor  sheep  taste  any 
thing,  neither  feed  nor  drink  ivater:  but  let  man  and  beast 
put  on  sackcloth,  arid  cry  mightily  unto  God;  yea,  let  every 
man  turn  from  liis  evil  ivay,  and  from  the  wickedness  that 
is  in  their  hands.  Who  can  tell  if  God  ivill  turn  and  re- 
pent, and  turn  away  from  his  fierce  ivrath,  that  tue  perish 
not  ?  And  upon  this  their  hearty  repentance,  thus  declared 
outwardly  with  fasting,  renting  of  their  clothes,  putting  on 
sackcloth,  and  sprinkling  themselves  with  dust  and  ashes, 

[Jonah  3. 10.]  the  scripture  saith,  God  saiv  their  works,  that  they  turned 
from  their  evil  ways;  and  God  repented  of  the  evil  that  he 
had  said  that  he  would  do  unto  them,  and  he  did  it  not. 
Now,  beloved,  ye  have  heard  first  what  fasting  is,  as  well 
that  which  is  outward  in  the  body,  as  that  which  is  inward 
in  the  heart.  Ye  have  heard  also  that  there  are  three  ends 
or  purposes,  whereunto  if  our  outward  fast  be  directed,  it 
is  a  good  work  that  God  is  pleased  with.  Thirdly,  hath 
been  declared,  what  time  is  most  meet  for  to  fast,  either 
privately  or  publicly.  Last  of  all,  what  things  fasting  hath 
obtained  of  God,  by  the  examples  of  Ahab  and  the  Nine- 
vites.  Let  us  therefore,  dearly  beloved,  seeing  there  are 
many  more  causes  of  fasting  and  mourning  in  these  our 
days,  than  hath  been  of  many  years  heretofore  in  any  one 
age,  endeavour  ourselves  both  inwardly  in  our  hearts,  and 
also  outwardly  with  our  bodies,  diligently  to  exercise  this 
godly  exercise  of  fasting,  in  such  sort  and  manner,  as  the 
holy  prophets,  the  apostles,  and  divers  other  devout  persons 
for  their  time  used  the  same.  God  is  now  the  same  God 
that  he  was^  then ;  God  that  loveth  righteousness,  and  that 
hateth  iniquity ;  God  which  willeth  not  the  death  of  a  sin- 
ner, but  rather  that  he  turn  from  his  wickedness  and  live ; 
God  that  hath  promised  to  turn  to  us,  if  we  refuse  not  to  i 
turn  to  him* :  yea,  if  we  turn  our  evil  works  from  before 
his  eyes,  cease  to  do  evil,  learn  to  do  well,  seek  to  do  right, 
relieve  the  oppressed,  be  a  right  judge  to  the  fatherless, 
defend  the  widow,  break  our  bread  to  the  hungry,  bring 
the  poor  that  wander  into  our  house,  clothe  the  naked,  and 

Cisaiahss.  9  ]  dcspisc  uot  our  brother  which  is  our  own  flesh;  Then  shalt 
thou  c«//,  saith  the  prophet,  the  Lord  shall  answer;) 
thou  shalt  cry,  and  he  shall  say.  Here  am  /"  .*  yea,  Godi 


■  that  he  was]  that  was  A. 
'  to  himj  unto  him  A. 


"  Here  am  I]  Here  I  am  A. 


of  Fasting. 


263 


which  heard  Ahab  and  the  Ninevites,  and  spared  them,  will 
also  hear  our  prayers,  and  spare  us,  so  that  we,  after  their 
example,  will  unfeignedly  turn  unto  him :  yea,  he  will  bless 
us  with  his  heavenly  benedictions,  the  time  that  we  have  to 
tarry  in  this  world,  and,  after  the  race  of  this  mortal  life, 
he  will  bring  us  to  his  heavenly  kingdom,  where  we^  shall 
reign  in  everlasting  blessedness  with  our  saviour  Christ,  to 
whom  with  the  Father  and  the  Holy  Ghost  be  all  honour 
and  glory,  for  ever  and  ever.  Amen. 


»  we]  he  A. 


AN 

HOMILY 

AGAINST 

Gluttony  and  Drunkenness, 


Ye  have  heard  m  the  former  sermon,  well-beloved,  the 
description  and  the  virtue  of  fasting,  with  the  true  use  of 
the  same.  Now  ye  shall  hear  how  foul  a  thing  gluttony 
and  drunkenness  is  before  God,  the  rather  to  move  you  to 
use  fastmg  the  more  diUgently.  Understand  ye  therefore, 
that  almighty  God  (to  the  end  that  we  might  keep  ourselves 
Titus  2.  [12,  undefiled,  and  serve  him  in  holiness  and  righteousness,  ac- 
13, 14.]  cording  to  his  word)  hath  charged  in  his  scriptures  so  many 
as  look  for  the  glorious  appearing  of  our  saviour  Christ,  to 
lead  their  lives  in  all  sobriety,  modesty,  and  temperancy*. 
Whereby  we  may  learn  how  necessary  it  is  for  every  Chris- 
tian, that  will  not  be  found  unready  at  the  coming  of  our 
saviour  Christ,  to  live  sober-minded  in  this  present  world, 
forasmuch  as  otherwise  being  unready,  he  cannot  enter  with 
Christ  into  glory:  and  being  unarmed  in  this  behalf,  he 
must  needs  be  in  continual  danger  of  that  cruel  adversary, 
1  Pet.  5.  [8  ]  the  roaring  lion,  against  whom  the  apostle  Peter  warneth  us 
to  prepare  ourselves  in  continual  sobriety,  that  we  may  re- 
sist, being  steadfast  in  faith.  To  the  intent  therefore  that 
this  soberness  may  be  used  in  all  our  behaviour,  it  shall  be 
expedient  for  us  to  declare  unto  you  how  much  all  kind  of 
excess  offendeth  the  majesty  of  almighty  God,  and  how. 
grievously  he  punisheth  the  immoderate^  abuse  of  those  his 
creatures,  which  he  ordaineth*^  to  the  maintenance  of  this 
our  needy  life,  as  meats,  drinks,  and  apparel :  and  again,  tot 
shew  the  noisome  diseases  and  great  mischiefs,  that  com- 
monly do  follow  them  that  inordinately  give  up  themselves 
to  be  carried  headlong  with  such  pleasures  as  are  joined 
either  with  dainty  and  over-large  fare,  or  else  with  costly 
and  sumptuous  apparel. 


» temperancy]  temperance  A.  ^  ordaineth]  ordained  A. 

*>  the  immoderate]  immoderate  A. 


Gluttony  and  Drunkenness.  265 


And  first,  that  ye  may  perceive  how  detestable  and  hate- 
ful all  excess  in  eating  and  drinking  is  before  the  face  of 
almighty  God,  ye  shall  call  to  mind  what  is  written  by  St. 
Paul  to  the  Galatians,  where  he  numbereth  gluttony  andoaiat.  5.  [21.] 
drunkenness  among  those  horrible  crimes,  with  the  which 
(as  he  saith)  no  man  shall  inherit  the  kingdom  of  heaven. 
He  reckoneth  them  among  the  deeds  of  the  flesh,  and 
coupleth  them  with  idolatry,  whoredom,  and  murder,  which  [Gaiat.  5. 19.] 
are  the  greatest  offences  that  can  be  named  among  men. 
For  the  first  spoileth  God  of  his  honour;  the  second  de- 
fileth  his  holy  temple,  that  is  to  wit,  our  own  bodies ;  the 
third  maketh  us  companions  of  Cain  in  the  slaughter  of 
our  brethren;  and  whoso  committeth  them,  as  St.  Paul 
saith,  cannot  inherit  the  kingdom  of  God.  Certainly,  that  [i  Cor.  e.  10.] 
sin  is  very  odious  and  loathsome  before  the  face  of  God, 
which  causeth  him  to  turn  his  favourable  countenance  so 
far  from  us,  that  he  should  clean  bar  us  out  of  the  doors, 
and  disherit  us  of  his  heavenly  kingdom.  But  he  so  much 
abhorreth  all  beastly  banqueting,  that,  by  his  son  our 
saviour  Christ  in  the  gospel,  he  declareth  his  terrible  indig- 
nation against  all  belly-gods,  in  that  he  pronounceth  them 
accursed,  saying,  JVoe  be  to  you  that  are  full,  for  ye  shall  Lxiiiec.  125. :\ 
hunger.  And  by  the  prophet  Esaias^  he  crieth  out,  ^Foeisa.  5.  [ii,  12.] 
be  to  you  that  rise  up  early,  to  give  yourselves  to  drunken- 
ness, and  set  all  your  mind  so  on  drinking,  that  you  sit 
swilling^  thereat  until  it  be  night.  The  harp,  the  lute,  the 
shalm,  and  plenty  of  wine  are  at  your  feasts;  but  the  works 
of  the  Lord  ye  do  not  behold,  neither  consider  the  icorks  of 
his  hands.  Woe  be  unto  you  that  are  strong  to  drink  ivine,  [isa.  5. 22.] 
and  are  mighty  to  advance  drunkenness.  Here  the  pro- 
phet plainly  teacheth,  that  feasting^  and  banqueting  maketh 
men  forgetful  of  their  duty  towards  God,  when  they  give 
themselves  to  all  kinds  of  pleasures,  not  considering  nor  re- 
garding the  works  of  the  Lord,  who  hath  created  meats 
and  drinks,  as  St.  Paul  saith,  to  be  received  thankfully  of  1  Tim.  4.  [3.] 
them  that  believe  and  know  the  truth.  So  that  the  very 
beholding  of  these  creatures  (being  the  handy  work  of  al- 
mighty God)  might  teach  us  to  use  them  thankfully,  as 
God  hath  ordained.  Therefore  they  are  without  excuse 
before  God,  which  either  filthily  feed  themselves,  not  re- 
specting the  sanctification  which  is  by  the  word  of  God  and 
prayer,  or  else  mithankfully  abuse  the  good  creatures  of 
God  by  surfeiting  and  drunkenness,  forasmuch  as  God's 


^  Esaias]  Esay  A.  ^  feasting]  fasting  B. 

*  vou  sit  swilling]  ye  sit  swearing  A. 

23* 


266 


The  Sermon  against 


ordinances^  in  his  creatures  plainly  forbid^  it.  They  that 
give  themselves  therefore  to  bibbing  and  banqueting,  being 
without  all'  consideration  of  God's  judgments,  are  suddenly 
oppressed  in  the  day  of  vengeance.    Therefore  Christ  saith 

Luke  21.  [34.]  to  his  disciples*^,  Take  heed  to  yourselves,  lest  at  any  time 
your  hearts  be  overcome  with  surfeiting  and  drunkenness, 
and  cares  of  this  world,  and  so  that  day  come  on  you  un- 
ivares.  Whosoever  then  will  take  warning  at  Christ,  let 
him  take  heed  to  himself,  lest  his  heart  being  overwhelmed 
by  surfeiting,  and  drowned  in  drunkenness,  he  be  taken  un- 

Luke  12.  [45.]  wares  with  that  unthrifty  servant,  which,  thinking  not  on 
his  master'^ s  coming,  began  to  smite  his  fellow-servants^ 
and  to  eat,  and  to  drink^,  and  to  be  drunken,  and  being  sud- 
denly taken,  hath  his  just  reward  with  unbelieving  hypo- 
crites ;  they  that  use  to  drink  deeply,  and  to  feed  at  full, 
(wallowing  themselves  in  all  kind  of  wickedness,)  are 
brought  asleep  in  that  slumbering  forgetfulness  of  God's 
holy  Avill  and  commandments.    Therefore  almighty  God 

Joel  1.  [5.]  crieth  by  the  prophet  Joel,  Awake  ye  drunkards,  weep  and 
hoivl  all  ye  drinkers  of  ivine,  because  the  new  wine  shall  be 
pulled  from  your  mouth.  Here  the  Lord  terribly  threaten- 
eth  to  withdraw  his  benefits  from  such  as  abuse  them,  and 
to  pull  the  cup  from  the  mouth  of  drunkards.  Here  we 
may  learn,  not  to  sleep  in  drunkenness  and  surfeiting,  lest 
God  deprive  us  of  the  use  of  his  creatures,  when  we  un- 
kindly abuse  them.  For  certainly  the  Lord  our  God  will 
not  only  take  away  his  benefits  when  they  are  unthank- 
fully  abused,  but  also,  in  his  wrath  and  heavy  displeasure, 

Gen.  3.  [6.]  take  vcugeance  on  such  as  immoderately  abuse  them.  If 
our  first  parents,  Adam  and  Eve,  had  not  obeyed  their 
greedy  appetite  in  eating  the  forbidden  fruit,  neither  had 
they  lost  the  fruition  of  God's  benefits  which  they  then  en- 
joyed in  Paradise,  neither  had  they  brought  so  many  mis- 
chiefs both  to  themselves,  and  to  all  their  posterity.  But 
when  they  passed  the  bounds™  that  God  had  appointed 
them,  as  unworthy  of  God's  benefits,  they  are  expelled  and 

[Gen.  3. 23.]  driven  out  of  Paradise  ;  they  may  no  longer  eat  the  fruits 
of  that  garden,  which  by  excess  they  had  so  much  abused. 
As  transgressors  of  God's  commandment,  they  and  their 
posterity  are  brought  to  a  perpetual  shame  and  confusion ; 
and  as  accursed  of  God,  they  must  now  sweat  for  their 
living,  which  before  had  abundance  at  their  pleasure :  even 

s  ordinances]  ordinance  A.  ciples]And  thereof  our  saviour  Christ 

h  forbid]  forbiddeth  A.  warneth  his  disciples,  saying  A. 

'  without  all]  altogether  without  A.  '  and  to  drink]  and  drink  A. 

k  Therefore  Christ  saith  to  his  dis-  bounds]  bonds  A.B. 


Gluttony  and  Drunkenness.  267 


so,  if  we  in  eating  and  drinking  exceed,  when  God  of  his 
large  hberahty  sendeth  plenty,  he  will  soon  change  plenty 
into  scarceness.    And  whereas  we  gloried"  in  fulness,  he 
will  make  us  empty,  and  confound  us  with  penury;  yea, 
we  shall  be  compelled  to  labour  and  travail  with  pains,  in 
seeking  for  that  which  we  sometime  enjoyed  at  ease.  Thus 
the  Lord  will  not  leave  them  unpunished,  who,^  not  re- 
garding his  works,  follow  the  lusts  and  appetites^  of  their  Noah, 
own  hearts.    The  patriarch  Noah,  whom  the  apostle  calleth  ^  ^^^^"^^  ^' 
the  preacher  of  righteousness,  a  man  exceedingly  in  God's 
favour,  is  in  holy  scripture  made  an  example,  whereby  we 
may  learn  to  avoid  drunkenness.    For  when  he  had  poured 
in  wine  more  than  was  convenient,  in  filthy  manner  he  lay 
naked  in  his  tent,  his  privities  discovered.    And  whereas 
sometime  he  was  so  much^  esteemed,  he  is  now  become  a 
laughing-stock  to  his  wicked  son  Cham,  no  small  grief 
to  Sem  and  Japhet,  his  other  two  sons,  which  were  ashamed 
of  their  father's  beastly  behaviour.    Here  we  may  note 
that  drunkenness  bringeth  with  it  shame  and  derision,  so 
that  it  never  escapeth  unpunished.    Lot,  in  like  manner  Lot. 
being  overcome  with  wine,  committed^"  abominable  incest 
with  his  own  daughters.    So  will  almighty  God  give  over  coen.  19  33, 
drunkards  to  the   shameful  lusts  of  their  own  hearts^^^■^ 
Here  is  Lot  by  drinking  fallen  so  far  beside  himself,  that 
he  knoweth  not  his  own  daughters.    Who  would  have 
thought  that  an  old  man  in  that  heavy  case,  having  lost 
his  wife  and  all  that  he  had,  which  had  seen  even  now 
God's  vengeance  in  fearful  manner  declared  on  the  five 
cities  for  their  vicious  living,  should  be  so  far  past  the  re- 
membrance of  his  duty  ?    But  men  overcome  with  drink 
are  altogether  mad,  as  Seneca  saith.    He  was  deceived  by  Episi.  84. 
his  daughters:  but  now  many  deceive  themselves,  never 
thinking  that  God  by  his  terrible  punishments  will  be 
avenged  on  them  that  offend  by  excess !    It  is  no  small 
plague  that  Lot  purchased  by  his  drunkemiess.    For  he 
had  copulation  most  filthily^  with  his  own  daughters,  which 
conceived  thereby,  so  that  the  matter  is  brought  to  hght ; 
it  can  no  longer  be  hid.    Two  incestuous  children  are  born, 
Ammon  and  Moab,  of  whom  came  two  nations,  the  Am- 
monites and  Moabites,  abhorred  of  God,  and  cruel  ad- 
versaries to  his  people  the  Israelites.    Lo,  Lot  hath  gotten 


»  we  gloried]  he  gloried  A.  committed]  committeth  A. 

"  who]  which  A.  » their  own  hearts]   their  lewd 

p  lusts  and  appetites]  lust  and  ap-  hearts  A. 

petite  A.  t  filthily]  filthy  A. 
*  so  much]  much  A. 


268 


The  Sermon  against 


to  himself,  by  drinking,  sorrow  and  care,  with  perpetual 
infamy  and  reproach  unto  the  world's  end.    If  God  spared 
not  his  servant  Lot,  being  otherwise  a  godly  man,  nephew 
[Gen.  19.       uuto  Abraham,  one  that  entertained  the  angels  of  God ; 
1-23.]  what  will  he  do  to  these  beastly  belly-slaves,  which,  void 

of  all  godliness  or  virtuous  behaviour,  not  once,  but  con- 
tinually day  and  night,  give  themselves  wholly  to  bib- 
bing and  banqueting  ?    But  let  us  yet  further  behold  the 
terrible  examples  of  God's  indignation  against  such  as 
Amnon.        greedily  follow  their  imsatiable  lusts.    Amnon"  the  son  of 
2  Sam.  13.  [23,  David,  fcastiug  himself  with  his  brother  Absalom,  is  cruelly 
judiih  13  [2    iii^ii'dered  of  his  own  brother.    Holofernes,  a  valiant  and 
8.]  mighty  captain,  being  overwhelmed  with  wine,  had  his  head 

stricken  from  his  shoulders  by  that  silly  woman  Judith. 
Simon  the  high  priest,  and  his  two  sons,  Mattathias  and 
[1  Mac.  16. 16.]  Judas,  bciug  entertained  of  Ptolemy^  the  son  of  Abobus, 
who  had  before  married  Simon's  daughter,  after  much  eat- 
ing and  drinking  were  traitorously  murdered  of  their  own 
Exod.  32.  [6.]  kinsman.    If  the  Israelites  had  not  given  themselves  to 
belly-cheer,  they  had  never  so  often  fallen  to  idolatry. 
Neither  would  we  at  this  day  be  so  addict  to  superstition^ 
were  it  not  that  we  so  much  esteemed  the  filling  of  our 
1  Cor.  10.  [7.]  bellies.    The  Israelites,  when  they  served  idols,  sate  down 
to  eat  arid  drink^  and  rose  again  to  play,  as  the  scripture 
reporteth ;  therefore  seeking  to  serve  their  bellies,  they  for- 
sook the  service  of  the  Lord  their  God.    So  are  we  drawn 
to  consent  unto  wickedness,  when  our  hearts  are  over- 
whelmed by  drunkenness  and  feasting.    So  Herod  setting 
his  mind  on  banqueting,  was  content  to  grant,  that  the 
Matt.  14.  [6-    holy  man  of  God,  John  Baptist,  should  be  beheaded  at  the 
^^•^  request  of  his  whore's  daughter.    Had  not  the  rich  glutton 

been  so  greedily  given  to  the  pampering  of  his  belly,  he 
Luke  16.  [19-  would  iicvcr  havc  been  so  unmerciful  to  the  poor  Lazarus, 
^•^  neither  had  he  felt  the  torments  of  the  unquenchable^  fire. 

E»ek.  16.  [49.]  What  was  the  cause  that  God  so  horribly  punished  Sodom 
and  Gomorrha?  was  it  not  their  proud  banqueting  and 
continual  idleness,  which  caused  them  to  be  so  lewd  of  life, 
and  so  unmerciful  towards  the  poor  ?  What  shall  we  now 
think  of  the  horrible  excess,  whereby  so  many  have  perished, 
Alexander,  and  been  brought  to  destruction?  The  great  Alexander, 
after  that  he  had  conquered  the  whole  world,  was  himself 
overcome  by  drunkenness,  insomuch  that,  being  drunken, 
he  slew  his  faithful  friend,  Clitus,  whereof,  when  he  was 
sober,  he  was  so  much  ashamed,  that  for  anguish  of  heart 

«  Amnon]  Ammon  A.  y  of  the  unquenchable]  of  un- 

*  of  Ptolemy]  by  Ptolemy  A.  quenchable  A. 


I 


Gluttony  and  Drunkenness.  269 


he  wished  death.  Yet  notwithstanding,  after  this  he  left 
not  his  banqueting;  but  in  one  night  swilled  in  so  much 
wine,  that  he  fell  into  a  fever,  and  when  as  by  no  means  he 
would  abstain  from  wine,  within  few  days  after  in  miser- 
able sort  he  ended  his  life.  The  conquerer  of  the  whole 
world  is  made  a  slave  by  excess,  and  becometh  so  mad, 
that  he  murdereth  his  dear  friend ;  he  is  plagued  with  sor- 
row, shame,  and  grief  of  heart  for  his  intemperancy ;  yet 
can  he  not  leave  it;  he  is  kept  in  captivity  ;  and  he,  which 
sometime  had  subdued  many,  is  become  a  subject  to  the 
vile  belly.  So  are  drunkards  and  gluttons  altogether  with- 
out power  of  themselves ;  and  the  more  they  drink,  the 
drier  they  wax ;  one  banquet  provoketh  another ;  they 
study  to  fill  their  greedy  stomachs.  Therefore  it  is  com- 
monly said,  Ji  drunken  man  is  always  dry,  and,  J3  glut  toil's 
gut  is  never  filled.  Unsatiable  truly  are  the  affections  and 
lusts  of  man's  heart,  and  therefore  we  must  learn  to  bridle 
them  with  the  fear  of  God,  so  that  we  yield  not  to  our  own 
lusts,  lest  we  kindle  God's  indignation  against  ourselves, 
when  we  seek  to  satisfy  our  beastly  appetite.  St.  Paul 
teacheth  us,  ivhether  we  eat  or  drink,  or  whatsoever  we  do,  i  Cor,  lo.  [3i.] 
to  do  all  to  the  glory  of  God.  Where  he  appointeth,  as  it 
were  by  a  measure,  how  much  a  man  may  eat  and  drink : 
that  is  to  wit,  so  much  that  the  mind  be  not  made  sluggish 
by  cramming  in  meat,  and  pouring  in  drink,  so  that  it  can- 
not lift  up  itself  to  the  glory  and  praise^  of  God.  What- 
soever he  be  then,  that  by  eating  and  drinking  maketh 
himself  unfit*  to  serve  God,  let  him  not  think  to  escape 
unpunished. 

Ye  have  heard  how  much  almighty  God  detesteth  the 
abuse  of  his  creatures,  as  he  himself  declareth,  as  well  by 
his  holy  word,  as  also  by  the  fearful  examples  of  his  just 
judgment^  Now  if  neither  the  word  of  God  can  restrain 
our  raging  lusts  and  greedy  appetites,  neither  the  manifest 
examples  of  God's  vengeance  fear  us  from  riotous  and  ex- 
cessive eating  and  drinking,  let  us  yet  consider  the  mani- 
fold mischiefs  that  proceed  thereof,  so  shall  we  know  the 
tree  by  the  fruits.  It  hurteth  the  body,  it  infecteth  the 
mind,  it  wasteth  the  substance,  and  is  noisome^  to  the 
neighbours.  But  who  is  able  to  express  the  manifold  dan- 
gers and  inconveniences  that  follow  of  intemperate  diet? 
Oft  Cometh  sudden  death  by  banqueting ;  sometime  the 
members  are  dissolved,  and  so  the  whole  body  is  brought 


"  glory  and  praise]  praise  and  glo-   himself  unlusty  A. 
ry  A.  b  judgment]  judgments  A. 

•  maketh  himself  unfit]  makes      <^  noisome]  noyful  A. 


270 


The  Sermon  against 


into  a  miserable  state.  He  that  eateth  and  drinketh  un- 
measurably,  kindleth  ofttimes  such  an  unnatural  heat  in 
his  body'^,  that  his  appetite  is  provoked  thereby  to  desire 
more  than  it  should,  or  else  it  overcometh  his  stomach,  and 
fiUeth  all  the  body  full  of  sluggishness,  makes  it  unable® 
and  unfit  to  serve  either  God  or  man,  not  nourishing  the 
body,  but  hurting  it ;  and  last  of  all,  bringeth^  many  kinds 
of  incurable  diseases,  whereof  ensueth  sometimes  desperate 
death.  But  what  should  I  need  to  say  any  more  in  this 
behalf?  For  except  God  bless  our  meats,  and  give  them 
strength  to  feed  us ;  again,  except  God  give  strength  to 
nature  to  digest,  so  that  we  may  take  profit  by  them,  either 
shall  we  filthily  vomit  them  up  again,  or  else  shall  they  lie 
stinking  in  our  bodies,  as  in  a  loathsome  sink  or  channels, 
and  so  diversely  infect  the  whole  body.  And  surely  the 
blessing  of  God  is  so  far  from  such  as  use  riotous  banquet- 
ing, that  in  their  faces  be  sometimes  seen  the  express  tokens 

Prov.  23.  [29,  of  this  intemperaucy :  as  Solomon  noteth  in  his  Proverbs.  To 
whom,  is  ivoe?  saith  he  ;  to  whom  is  sorrow?  to  whom  is 
strife?  to  whom  is  brawling?  to  ivhom  are  wounds  without 
cause?  and  for  ivhom  is  the  redness  of  eyes?  Even  to 
them  that  tarry  long  at  the  ivine.  Mark,  I  beseech  you, 
the  terrible  tokens  of  God's  indignation :  woe  and  sorrow, 
strife  and  brawling,  wounds  without  cause,  disfigured  face, 
and  redness  of  eyes,  are  to  be  looked  for,  when  men  set 
themselves  to  excess  and  gormandize,  devising  all  means 
to  increase  their  greedy  appetites  by  tempering  the  wine, 
and  saucing  it  in  such  sort,  that  it  may  be  more  delectable 
and  pleasant  unto  them.  It  were  expedient  that  suchj 
delicate  persons  should  be  ruled  by  Solomon,  who,  in  con 
sideration  of  the  aforesaid'*  inconveniences,  forbiddeth  tb 

Prov.  23.  [31-  very  sight  of  wine.  Look  not  upon  the  wine^  saith  he 
when  it  is  red,  and  when  it  sheweth  his  colour  in  the  cuj, 
or  goeih  doivn  pleasantly  :  for  in  the  end  thereof  it  ivill  hit 
like  a  serpent,  and  hurt  like  a  cockatrice.  Thine  eye 
shall  look  upon  strange  women,  and  thine  heart  shall speal 
leivd  things  ;  and  thou  shall  be  as  one  that  sleepeth  in  th 
midsV^  of  the  sea,  and  as  he  that  sleepeth  in  the  top  of  th 
mast.  They  have  stricken  me,  thou  shall  say^,  but  I  iva 
not  sick;  they  have  beaten  me,  but  1  felt  it  not;  therefor 
will  1  seek  it  yet  still.  Certainly  that  must  needs  be  ver 
hurtful  which  biteth  and  infecteth  like  a  poisoned  serpen 


^  his  body]  the  body  A.  ^  aforesaid]  foresaid  A. 

•  unable]  unlusty  A.  '  midst]  middes  A.B. 

'  bringeth]  bring  A.  ^  thou  shall  say]  shall  thou  say  j 

t  channel]  canell  A. 


Gluttony  and  Drunkenness. 


271 


whereby  men  are  brought  to  filthy  fornication,  which 
causeth  the  heart  to  devise  mischief.  He  doubtless  is  in 
great  danger  that  sleepeth  in  the  midst  of  the  sea,  for  soon 
he  is'  overwhelmed  with  waves.  He  is  like  to  fail  suddenly 
that  sleepeth  in  the  top  of  the  mast.  And  surely  he  hath 
lost  his  senses,  that  cannot  feel  when  he  is  stricken,  that 
knoweth  not  when  he  is  beaten.  So,  surfeiting  and  drunken- 
ness bites  by  the  belly,  and  causeth  continual  gnawing  in 
the  stomach,  brings  men  to  whoredom  and  lewdness  of 
heart,  with  dangers  unspeakable  ;  so  that  men  are  bereaved 
and  robbed  of  their  senses,  and  are  altogether  without 
power  of  themselves.  Who  seeth  not  now  the  miserable 
estate,  whereinto  men  are  brought  by  these  foul  filthy 
monsters,  gluttony  and  drunkenness  ?  The  body  is  so  much 
disquieted  by  them,  that  as  Jesus  the  son  of  Sirach  affirm- 
eth,  the  unsatiable  feeder  never  sleepeth  quietly ^  such  an^cc\\xs.^\. 
immeasurable  heat  is  kindled,  whereof  ensuelh  continual^'^^-^ 
ache  and  pain  to  the  ivhole  body.  And  no  less  truly  the 
mind  is™  also  annoyed  by  surfeiting  banquets :  for  some- 
times men  are  stricken  with  phrensy  of  mind,  and  are 
brought  in  like  manner"  to  mere"  madness;  some  wax  so 
brutish  and  blockish,  that  they  become  altogether  void  of 
understanding.  It  is  an  horrible  thing  that  any  man  should 
maim  himself  in  any  member :  but  for  a  man  of  his  own 
accord  to  bereave  himself  of  his  wits,  is  a  mischief  intoler- 
able. The  prophet  Osee,  in  the  fourth  chapter,  saith, 
that  ivine  and  drunkenness  taketh  away  the  heart.  Alas  Hosea4.  [ii.] 
then,  that  any  man  should  yield  unto  that,  whereby  he 
might  bereave  himself  of  the  possession  of  his  own  heart. 
Wine  and  women  lead  ivise  men  out  of  the  tvay,  and  bring  EccIus.  19.  [2.3 
men  of  understanding  to  reproof  and  shame,  saith  Jesus, 
,  the  son  of  Sirach.  Yea,  he  asketh,  what  is  the  life  of  man 
.that  is  overcome  with  drunkenness.  Wine  drunken  with^ccxns.zi. 
i^xcess  maketh  bitterness  of  mind,  and  causeth  braivling^^^'^ 
land  strife.  In  magistrates  it  causeth  cruelty  instead  of 
justice,  as  that  wise  philosopher  Plato  perceived  right  well, 
when  he  affirmed,  that  a  drunken  man  hath  a  tyrannous 
heart,  and  therefore  will  rule?  at  his  pleasure,  contrary  to 
right  and  reason.  And  certainly  drunkemiess  maketh  men 
forget  both  law  and  equity,  which  caused  king  Solomon  soProv.  31.  [4.] 
itraitly  to  charge  that  no  wine  should  be  given  unto  rulers, 
i  est  peradventure  by  drinking  they  forget  what  the  law  ap- 
Dointethi  them,  and  so  change  the  judgment  of  all  the 


'  he  is]  is  he  A. 

the  mind  is]  is  the  mind  A. 
»  in  like  manner]  in  manner  A. 


0  mere]  neere  A. 

p  will  rule]  will  rule  all  A. 

4  appointeih]  appointed  A. 


272 


The  Sermon  against 


children  of  the  poor.  Therefore  among  all  sorts  of  men, 
excessive  drinking  is  most  intolerable  in  a  magistrate  or 

De  Rejmb.  lib.  man  of  authority,  as  Plato  saith :  for  a  drunkard  knoweth 

^  not  where  he  is  himself    If  then  a  man  of  authority  should 

be  a  drunkard,  alas !  how  might  he  be  a  guide  unto  other 
men,  standing  in  need  of  a  governor  himself !  Besides  this, 
a  drunken  man  can  keep  nothing  secret,  many  fond,  foolish, 
and  filthy  words  are  spoken,  when  men  are  at  their  ban- 
quets. Dnmkenness,  as  Seneca  affirmeth,  discovereth  all 
wickedness,  and  bringeth  it  to  light ;  it  removeth  all  shame- 
facedness,  and  increaseth  all  mischief  The  proud  man, 
being  drunken,  uttereth  his  pride,  the  cruel  man  his  cruelty, 
and  the  envious  man  his  envy,  so  that  no  vice  can  lie  hid  in 
a  drunkard.  Moreover,  in  that  he  knoweth  not  himself, 
he  fumbleth"^  and  stammereth  in  his  speech,  staggereth  to 
and  fro  in  his  going,  beholding^  nothing  steadfastly  with 
his  staring  eyes,  believeth  that  the  house  runneth  round 
about  him.    It  is  evident  that  the  mind  is  brought  clean 

Prov.  20.  [1]  out  of  frame  by  excessive  drinking,  so  that  whosoever  is 
deceived  by  wine  or  strong  drink,  becometh,  as  Solomon 
saith,  a  mocker,  or  a  madman,  so  that  he  can  never  be  wise. 
If  any  man  think  that  he  may  drink  much  wine,  and  yet 
be  well  in  his  wits,  he  may  as  well  suppose,  as  Seneca  saith, 
that  when  he  hath  drunken  poison,  he  shall  not  die.  For 
wheresoever  excessive  drinking  is,  there  must  needs  follow 
perturbation  of  mind ;  and  where  the  belly  is  stuffed  with 
dainty  fare,  there  the  mind  is  oppressed  with  slothful  slug- 
gishness.   A  full  belly  maketh  a  gross  understanding,  saith 

Ad  Sororem,  St.  Bernard,  and  much  meat  maketh  a  weary  mind.  But 
alas,  nowadays,  men  pass  little  either  for  body  or  mind ;  so 
they  have  worldly  wealth  and  riches  abundant  to  satisfy 
their  unmeasurable  lusts,  they  care  not  what  they  do. 
They  are  not  ashamed  to  shew  their  drunken  faces,  and  to 
play  the  madman^  openly.  They  think  themselves  in  good 
case,  and  that  all  is  well  with  them,  if  they  be  not  pinched 
by  lack  and  poverty.  Lest  any  of  us  therefore  might  take 
occasion  to  flatter  himself  in  this  beastly  kind  of  excess,  by 
the  abundance  of  riches,  let  us  call  to  mind  what  Solomon 

Prov  21  [ir.]  writeth  in  the  twenty-first  of  his  Proverbs,  He  that  loveth 
wine  and  fat  fare,  shall  never  be  rich,  saith  he.  And  in  the 
twenty-third  chapter  he  maketh  a  vehement  exhortation  on 

Prov  23.  [20,   this  wise :  Keep  not  company  with  drunkards  and  gluttons, 
^  for  the  glutton  and  drunkard  shall  come  to  poverty. 

He  that  draweth  his  patrimony  through  his  throat,  and 


«■  he  fumbleth]  fumbleth  A. 
•  beholding]  beholdeth  A. 


<  madman]  madmen  A. 


Gluttony  and  Drunkenness. 


213 


eateth  and  drinketh  more  in  one  hour,  or  in  one  day,  than 
he  is  able  to  earn  in  a  whole  week,  must  needs  be  an  un- 
thrift,  and  come  to  beggary.  But  some  will  say,  what 
need  any  to  find  fault  with  this  ?  He  hurteth  no  man  but 
himself,  he  is  no  man^s  foe  but  his  own.  Indeed  I  know 
this  is  commonly  spoken  in  defence  of  these  beastly  belly- 
gods  :  but  it  is  easy  to  see  how  hurtful  they  are,  not  only 
to  themselves,  but  also  to  the  commonwealth,  by  their  ex- 
ample. Every  one  that  meeteth  them  is  troubled  with 
brawling  and  contentious  language,  and  ofttimes  raging  in 
.beastly  lusts,  like  high-fed'^  horses,  they  neigh  on  their  [ler.  5. 8.:i 
neighbours  icives,  as  Jeremy  saith,  and  defile  their  children 
and  daughters.  Their  example  is  evil  to  them  among 
whom  they  dwell ;  they  are  an  occasion  of  offence  to  many ; 
and  whiles  they  waste  their  substance  in  banqueting,  their 
own  household  is  not  provided  of  things  necessary,  their 
wives  and  their  children  are  evil  intreated,  they  have  not 
wherewith  to  relieve  their  poor  neighbours  m  time  of  ne- 
cessit}^,  as  they  might  have,  if  they  lived  soberly.  They 
are  miprofitable  to  the  commonwealth :  for  a  drunkard  is 
neither  fit  to  rule,  nor  to  be  ruled.  They  are  a  slander  to 
the  church  or  congregation  of  Christ,  and  therefore  St. 
Paul  doth  excommunicate  them  among  whoremongers,  idol- 1  Cor.  5.  [u.] 
aters,  covetous  persons,  and  extortioners,  forbidding  Chris- 
tians to  eat  with  any  stich.  Let  us  therefore,  good  people, 
eschew,  every  one  of  us,  all  intemperancy,  let  us  love  so- 
briety and  moderate  diet,  oft  give  ourselves  to  abstinency^ 
and  fasting,  whereby  the  mind  of  man  is  more  lift  up  to 
God,  more  ready  to  all  godly  exercises,  as  prayer,  hearing 
and  reading?^  God's  word,  to  his  spiritual  comfort.  Fi- 
nally, whosoever  regardeth  the  health  and  safety  of  his  own 
body,  or  wisheth  always  to  be  well  in  his  wits,  or  desireth 
quietness  of  mind,  and  abhorreth  fury  and  madness,  he 
that  would  be  rich,  and  escape  poverty,  he  that  is  willing 
to  live  without  the  hurt  of  his  neighbour,  a  profitable 
member  of  the  commonwealth,  a  Christian  without  slander 
of  Christ  and  his  chm'ch,  let  him  avoid  all  riotous  and  ex- 
cessive banqueting,  let  him  learn  to  keep  such  measure  as 
behoveth  him  that  professeth  true  godliness,  let  him  follow 
■  St.  Paul's  rule,  and  so  eat  and  drink  to  the  glory  and  praise  [i  cor.  10.31.] 
of  God,  who  hath  created  all  things  to  be  soberly  used  with 
thanksgiving,  to  whom  be  all  honour  and  glory  for  ever. 
Amen. 

1 

*  high-fed]  fed  A.      «  abstinency]  abstinence  A.    y  reading]  reading  of  A. 
24 


I 


AN 


HOMILY 

AGAINST 

Excess  of  Apparel, 


Where  ye  have  heretofore  been  excited  and  stirred  to 
use  temperance  of  meats  and  drinks,  and  to  avoid  the  excess 
thereof,  many  ways  hurtful  to  the  state  of  the  common- 
wealth, and  so*  odious  before  almighty  God,  being  the  au- 
thor and  giver  of  such  creatures,  to  comfort  and  stablish 
our  frail  nature  with  thanks  unto  him,  and  not  by  abusing 
of  them  to  provoke  his  liberality  to  severe  punishing  of 
that  disorder ;  in  like  manner  it  is  convenient,  that  ye  be 
admonished  of  another  foul  and  chargeable  excess ;  I  mean 
of  apparel,  at  these  days^so  gorgeous^  that  neither  almighty 
God  by  his  word  can  stay  our  proud  curiosity  in  the  same, 
neither  yet  godly  and  necessary  laws,  made  of  our  princes, 
and  oft  repeated  with  the  penalties,  can  bridle  this  detest- 
able abuse,  whereby  both  God  is  openly  contemned,  and 
the  prince's  laws  manifestly  disobeyed,  to  the  great  peril  of 
the  realm.  Wherefore,  that  sobriety  also  in  this  excess 
may  be  espied  among  us,  I  shall  declare  unto  you,  both  the 
moderate  use  of  apparel,  approved  by  God  in  his  holy  word, 
and  also  the  abuses  thereof,  which  he  forbiddeth  and  disal- 
loweth,  as  it  may  appear  by  the  inconveniences  which  daily 
increase,  by  the  just  judgment  of  God,  where  that  measure 
is  not  kept,  which  he  himseL^  hath  appointed.  If  we  con- 
sider the  end  and  purpose  whereunto  almighty  God  hath 
ordained  his  creatures,  we  shall  easily  perceive  that  he  al- 
io weth  us  apparel,  not  only  for  necessities  sake,  but  also  for 
an  honest  comeliness.  Even  as  in  herbs,  trees,  and  sundry 
fruits,  we  have  not  only  divers  necessary  uses,  but  also  the 
pleasant  sight  and  sweet  smell,  to  delight  us  withal,  wherein 
we  may  behold  the  singular  love  of  God  towards  mankind, 

*  and  so]  and  also  A.  gorgeous]  outrageous  A 


The  Sermon  against  Excess  of  Apparel.  275 


in  that  he  hath  provided  both  to  relieve  our  necessities,  and 
also  to  refresh  our  senses  with  an  honest  and  moderate 
recreation.    Therefore  David,  in  the  hundred  and  fourth  ps.  104.  [14, 
Psalm,  confessing  God's  careful  providence,  sheweth  that^^-^ 
God  not  only  provideth  things  necessary  for  men,  as  herhs 
and  other  meats,  but  also  such  things  as  may  rejoice  and 
comfort,  as  ivine  to  make  glad  the  heart,  oils  and  ointments 
to  make  the  face  to  shine.    So  that  they  are  altogether  past 
the  limits  of  humanity,  who^,  yielding  only  to  necessity, 
forbid  the  lawful  fruition  of  God's  benefits.    With  whose 
traditions  we  may  not  be  led,  if  we  give  ear  to  St.  Paul, 
writing^  to  the  Colossians,  willing^  them  not  to  hearken 
unto  such  men  as  shall  say.  Touch  not,  taste  not,  handle  Coioss.  2. 121.] 
not;  superstitiously  bereaving  them  of  the  fruition  of  God's 
creatures.    And  no  less  truly  ought  we  to  beware,  lest, 
under  pretence  of  Christian  liberty,  we  take  licence  to  do 
what  we  list,  advancing  ourselves  in  sumptuous  apparel,  and 
despising  other,  preparing  ourselves  in  fine  braver^r,  to  wan- 
ton, lewd,  and  unchaste  behaviour.  To  the  avoiding  where- 
of, it  beholdeth  us  to  be  mindful  of  four  lessons,  taught  m  4  Lessons, 
holy  scripture,  whereby  we  shall  learn  to  temper  ourselves, 
and  to  restrain  our  immoderate  affections,  to  that  measure 
which  God  hath  appointed.    The  first  is,  that  we  make  not  .  i. 
provision  for  the  flesh,  to  accomplish  the  lusts  thereof,  with  Rom.  13.  [H.j 
costly  apparel,  as  that  harlot  did,  of  whom  Solomon  speak- 
eth.  Proverbs  7,  which  perfumed  her  bed,  and  decked  it 
with  costly  ornaments  of  Egypt,  to  the  ful filing  of  her  lewd^'^'^ 
lust:  but  rather  ought  Ave  by  moderate  temperance  to  cut  oflf 
all  occasions,  whereby  the  flesh  might  get  the  victory.    The  2. 
second  is  written  by  St.  Paul,  in  the  seventh^  chapter  of  his 
first  epistle  to  the  Corinthians^,  where  he  teacheth  us  to  use  1  cor.  7.  [Si- 
this  world  as  though  we  used  it  not:  whereby  he  cutteth^^-^ 
away  not  only  all  ambition,  pride,  and  vain  pomp  in  ap- 
parel; but  also  all  inordinate  care  and  aftection,  which 
withdraweth  us  from  the  contemplation  of  heavenly  things, 
and  consideration  of  our  duty  towards  God.    They  that  are 
much  occupied  in  caring  for  things  pertaining  to  the  body, 
are  most  commonly  negligent  and  careless  in  matters  con- 
cerning the  soul.    Therefore  our  saviour  Christ  willeth  us 
I  not  to  take  thought  ivhat  ive  shall  eat,  or  lohat  we  shall M&n.ti.m, 
drink,  or  ivhereivith  ive  shall  be  clothed  ;  but  rather  to  seek"^"^-^ 
the  kingdom  of  God,  and  the  righteousness  thereof.  Where- 
by we  may  learn  to  beware,  lest  we  use  those  things  to  our 


who]  which  A.  ^  seventh]  vi.  A. 

^  writing]  who  writing  A.  e  Corinthians]  Corinths  A.B. 

*  willing]  willeth  A. 


276        The  Sermon  against  Excess  of  Apparel, 


hinderance,  which  God  hath  ordamed  for  our  comfort  and 
3'  furtherance  towards  his  kingdom.  The  third  is,  that  we 
take  in  good  part  our  estate  and  condition,  and  content  our- 
selves with  that  which  God  sendeth,  whether  it  be  much  or 
httle.  He  that  is  ashamed  of  base  and  simple  attire,  will  be 
proud  of  gorgeous  apparel,  if  he  may  get  it.    We  must 

Phil.  4.  [12.1  learn  therefore  of  the  apostle  St.  Paul  both  to  use  plenty, 
and  also  to  suffer  penury,  remembering  that  we  must  yield 
accounts  of  those  things  which  we  have  received  unto  him 
who  abhorreth  all  excess,  pride,  ostentation,  and  vanity, 
who  also  utterly  condemneth  and  disalloweth  whatsoever 
draweth  us  from  our  duty  toward''  God,  or  diminisheth  our 
charity  towards  our  neighbours  and  brethren^,  whom  we 
4.  ought  to  love  as  ourselves.  The  fourth  and  last  rule  is,  that 
every  man  behold  and  consider  his  own  vocation,  in  as  much 
as  God  hath  appointed  every  man  his  degree  and  office, 
within  the  limits  whereof  it  behoveth  him  to  keep  himself. 
Therefore  all  may  not  look  to  wear  like  apparel,  but  every 
one  according  to  his  degree,  as  God  hath  placed  him. 
Which,  if  it  were  observed,  many  one  doubtless  should  be 
compelled  to  wear  a  russet-coat,  which  now  ruffleth  in  silks 
and  velvets,  spending  more  by  the  year  in  sumptuous  ap- 
parel, than  their  fathers  received  for  the  whole  revenue  of 
their  lands.  But  alas,  nowadays,  how  many  may  we  be- 
hold occupied  wholly  in  pampering  the  flesh,  taking  no  care 
at  all,  but  only  how  to  deck  themselves,  setting  their  affec- 
tion altogether  on  worldly  bravery,  abusing  God's  good- 
ness when  he  sendeth  plenty,  to  satisfy  their  wanton  lusts, 
having  no  regard  to  the  degree  wherein  God  hath  placed 

Leut.  29.  [5,]  them.  The  Israelites  were  contented  with  such  apparel  as 
God  gave  them,  although  it  were  base  and  simple.  And 
God  so  blessed  them,  that  their  shoes  and  clothes  lasted 
them  forty  years;  yea,  and  those  clothes,  which  their  fathers 
had  worn,  their  children'^  were  contented'  to  use  afterward. 
But  we  are  never  contented,  and  therefore  we  prosper  not ; 
so  that  most  commonly  he  that  ruffleth  in  his  sables,  in  his 
fine  furred  gown,  corked  slippers,  trim  buskins,  and  warm 
mittens,  is  more  ready  to  chill  for  cold,  than  the  poor  la- 
bouring man,  which  can  abide  in  the  field  all  the  day  long, 
when  the  north  wind  blows,  with  a  fiew  beggarly  clouts 
about  him.  We  are  loth  to  wear  such  as  our  fathers  have™ 
left  us;  we  think  not  that  sufficient  or  good  enough  for  us. 
We  must  have  one  gown  for  the  day,  another  for  the  night ; 


toward]  towards  A.  i  contented]  content  A. 

'  brethren]  children  B.  have]  hath  A. 

^  their  children]  the  children  A. 


The  Sermon  against  Excess  of  Apparel.  277 

one  long,  another  short ;  one  for  winter,  another  for  sum- 
mer; one  through  furred,  another  but  faced;  one  for  the 
working-day,  another  for  the  holy-day ;  one  of  this  colour, 
another  of  that  colour;  one  of  cloth,  another  of  silk  or 
damask.  We  must  have  change  of  apparel,  one  afore  din- 
ner, and  another"  after ;  one  of  the  Spanish  fashion,  another 
Turkey :  and  to  be  brief,  never  content  with  sufficient. 
Our  saviour  Christ  bade  his  disciples  the}^  should  not  have  Wau.  lo.  [lo.] 
two  coats :  but  the  most  men,  far  unlike  to  his  scholars,  have 
their  presses  so  full  of  apparel,  that  many  know  not"  how 
many  sorts  they  have.  Which  thing  caused  St.  James  to 
pronomice  this  terrible  curse  against  such  wealthy  worldlings. 
Go  to,  ye  rich  men;  weep  and  howl  on  your  ivretchedness  Sameso.  [1,2, 
that  shall  come  upon  you:  your  riches  are  corrupt,  and''  ^ 
your  garments  are  moth-eaten:  ye  have  lived  in  pleasure 
on  the  earth,  and  in  wantonness;  ye  have  nourished  your 
hearts,  as  in  the  day  of  slaughter.  Mark,  I  beseech  you, 
St.  James  calleth  them  miserable, notwithstanding  their  riches 
and  plenty  of  apparel,  forasmuch  as  they  pamper  their 
bodies  to  their  own  destruction.  What  was  the  rich  glutton 
the  better  for  his  fine  fare  and  costly  apparel  ?  Did  not  he 
nourish  himself  to  be  tormented  in  hell-fire?  Let  us  learn  Luke  16.  [19- 
therefore  to  content  ourselves,  having  food  and  raiment,  as 
St.  Paul  teacheth,  lest,  desiring  to  be  enriched  with  abund- 1  Tim.  6.  [9  ] 
ance,  we  fall  into  temptations,  snares,  and  many  noisome 
lusts,  which  drown  men  in  perdition  and  destruction.  Cer- 
tainly, such  as  delight  in  gorgeous  apparel  are  commonly 
puffed  up  with  pride,  and  filled  with  divers  vanities.  So 
were  the  daughters  of  Sion  and  people  of  Jerusalem,  whom 
Esay  the  prophet  threateneth,  because  they  walked  with  isa.  3.  [iG-23.] 
stretched-out  neclcs  and  wandering  eyes,  mincing  as  they 
went,  and  nicely  treading  with  their  feet,  that  almighty  God 
would P  make  their  heads  bald,  and  discover  their  secret 
shame.  Li  that  day,  saith  he,  shall  the  Lord  take  away 
the  ornament  of  the  slippers,  and  the  cauls,  and  the  round 
attires,  and  the  sweet  balls,  and  the  bracelets,  and  the  at- 
tires of  the  head,  and  the  slops,  and  the  head-bands,  and 
the  tablets,  and  the  earrings,  the  rings,  and  the  mufflers, 
the  costly  apparel,  and  the  veils,  and  wimples,  and  the 
crisping-pin,  and  the  glasses,  and  the  fine  linen,  and  the 
hoods,  and  the  laivns.  So  that  almighty  God  would  not 
suffer  his  benefits  to  be  vainly  and  wantonly  abused,  no  not 
of  that  people  whom  he  most  tenderly  loved,  and  had  chosen 
to  himself  before  all  other.    No  less  truly  is  the  vanity  that 

"  and  another]  another  A.  p  would]  should  A. 

;    »  know  not]  knoweth  not  A. 

24* 


I 


278        The  Sermon  against  Excess  of  Apparel, 

is  used  among*!  us  in  these  days.  For  the  proud  and  haughty 
stomachs  of  the  daughters  of  England  are  so  maintained 
with  divers  disguised  sorts  of  costly  apparel,  that,  as  Tertul- 
Apoiog.  con.    Han,  an  ancient  father,  saith,  there  is  left  no  difference  in 
Gentes,  c.  6.    apparel  between  an  honest  matron  and  a  common  strumpet. 

Yea,  many  men  are  become  so  effeminate,  that  they  care  not 
what  they  spend  in  disguising  themselves,  ever  desiring  new 
toys,  and  inventing  new  fashions.  Therefore  a  certain  man, 
that  would  picture  every  countryman  in  his  accustomed 
apparel,  when  he  had  painted  other  nations,  he  pictured  the 
Englishman  all  naked,  and  gave  him  cloth  under  his  arm, 
and  bade  him  make  it  himself  as  he  thought  best,  for  he 
changed  his  fashion  so  often,  that  he  knew  not  how  to  make 
it.  Thus  with  our  fantastical  devices  we  make  ourselves 
laughing-stocks  to  other  nations;  while  one  spendeth  his 
patrimony  upon  pounces  and  cuts,  another  bestoweth  more 
on  a  dancing  shirt,  than  might  suffice  to  buy  him  honest  and 
comely  apparel  for  his  whole  body.  Some  hang  their  reve- 
nues about  their  necks,  ruffling  in  their  ruffs,  and  many  a  one 
jeopardeth  his  best  joint,  to  maintain  himself  in  sumptuous 
raiment.  And  every  man,  nothing  considering  his  estate  and 
The  cause  of  Condition,  seeketh  to  excel  other  in  costly  attire.  Whereby 
dearth.  comcth  to  pass,  that  in  abundance  and  plenty  of  all  things, 

we  yet  complain  of  want  and  penury,  while  one  man  spendeth 
that  which  might  serve  a  multitude,  and  no  man  distributeth 
of  the  abundance  which  he  hath  received'",  and  all  men 
excessively  waste  that  which  should  serve  to  supply  the 
necessities  of  other.  There  hath  been  very  good  provision 
made  against  such  abuses,  by  divers  good  and  wholesome 
laws ;  which  if  they  were  practised  as  they  ought  to  be  of 
all  true  subjects,  they  might  in  some  part  serve  to  diminish 
this  raging  and  riotous  excess  in  apparel :  but,  alas !  there 
appeareth  amongst  us  little  fear  and  obedience,  either  of  God 
or  man.  Therefore  nmst  we  needs  look  for  God's  fearful 
vengeance  from  heaven,  to  overthrow  our  presumption  and 
/cts  12.  [21-  pride,  as  he  overthrew  Herod,  who  in  his  royal  apparel,  for- 
23  ]  getting  God,  was  smitten  of  an  angel,  and  eaten  up  of  worms. 

By  which  terrible  example,  God  hath  taught  us,  that  we  are 
but  worms  meat,  although  we  pamper  ourselves  never  so 
much  in  gorgeous  apparel. 

Here  we  may  learn  that  which  Jesus  the  son  of  Sirach 
Eccius.  11.  [4.]  teacheth,  not  to  he  proud  of  clothing  and  raiment,  neither 
to  exalt  ourselves  in  the  day  of  honour,  because  the  works 
of  the  Lord  are  wonderful  and  glorious,  secret  and  un- 


'  among]  amongst  A. 


>■  hath  received]  had  received  A. 


The  Sermon  against  Excess  of  Apparel.  279 

known,  teaching  usivith  humbleness  of  mind, every  one  to  be  CEphes.  4.  i, 
mindful  of  the  vocation  wherexinto  God  hath  called  him.'^'^ 
Let  Christians  therefore  endeavour  themselves  to  quench  the 
care  of  pleasing  the  flesh,  let  us  use  the  benefits  of  God  in 
this  world,  in  such  wise,  that  we  be  not  too  much  occupied 
in  providing  for  the  body.    Let  us  content  ourselves  quietly 
with  that  which  God  sendeth,  be  it  never  so  little.    And  if 
it  please  him  to  send  plenty,  let  us  not  wax  proud  thereof, 
but  let  us  use  it  moderately,  as  well  to  our  own  comfort,  as 
to  the  relief  of  such  as  stand  in  necessity.    He  that  in 
abundance  and  plenty  of  apparel  hideth  his  face  from  him 
that  is  naked,  despiseth  his  oivn  flesh,  as  Esay  the  prophet  isa.  58.  [r.] 
saith.    Let  us  learn  to  know  ourselves,  and  not  to  despise 
other ;  let  us  remember  that  we  stand  all  before  the  ma- 
jesty of  Almighty  God,  who  shall  judge  us  by  his  holy  word, 
wherein  he  forbiddeth  excess,  not  only  to  men,  but  also  to 
women.    So  that  none  can  excuse  themselves,  of  what  estate 
or  condition  soever  they  be.    Let  us  therefore  present  our- 
selves before  his  throne,  as  TertuUian  exhorteth,  with  the 
ornaments  which  the  apostle  speaketh  of,  Ephesians  the 
sixth  chapter,  Aaz;/;?o-  our  loins  girt  about  with  verity^Ephes.  5.  in, 
having  the  breast-plate  of  righteousness,  and  shod  with^'^-^ 
shoes  prepared  by  the  gospel  of  peace.    Let  us  take  unto  us 
simplicity ,  chastity ,  and  comeliness,  submitting  our  necks 
to  the  sweet  yoke  of  Christ.    Let  women  be  subject  to  their  Matt.  ii.  [so.] 
husbands,  and  they  are  sufficiently  attired,  saith  TertuUian.  [Ephes.  5. 22.] 
The  wife  of  one  Philo,  an  heathen  philosopher,  being  de- 
manded why  she  ware  no  gold,  she  answered,  that  she 
thoiight  her  husband's  virtues  sufficient  ornaments.  How 
much  more  ought  Christian  women,  instructed  by  the  word 
of  God,  to  content'  themselves  in  their  husbands !  Yea, 
how  much  more  ought  every  Christian  to  content  himself 
in  our  saviour  Christ,  thinking  himself  sufficiently  garnished 
with  his  heav^enly  virtues !    But  it  will  be  here  objected,  and 
said  of  some  nice  and  vain  women,  that  all  which  we  do  in 
painting  our  faces,  in  dying  our  hair,  in  embalming  our  bo- 
dies, in  decking  us  with  gay  apparel,  is  to  please  our  hus- 
bands, to  delight  his  eyes,  and  to  retain  his  love  towards  us. 
0  vain  excuse,  and  most  shameful  answer,  to  the  reproach 
of  thy  husband.    What  couldst  thou  more  say  to  set  out 
his  foolishness,  than  to  charge  him  to  be  pleased  and  de- 
lighted with  the  devil's  tire  ?    Who  can  paint  her  face,  and 
curl  her  hair,  and  change  it  into  an  unnatural  colour,  but 
therein  doth  work  reproof  to  her  maker,  who  made  her  ?  As 


•  verity]  the  verity  A. 


'  to  content]  content  A. 


280 


The,  Sermon  against  Excess  of  Apparel. 


though  she  could  make  herself  more  comely  than  God  hath 
appointed  the  measure  of  her  beauty.  What  do  these  wo- 
men, but  go  about  to  reform  that  which  God  hath  made  ? 
not  knowing  that  all  things  natural  are  the  work"  of  God, 
and  things  disguised  and  unnatural  be  the  works  of  the 
devil :  and  as  though  a  wise  and  Christian^  husband  should 
delight  to  see  his  wife  in  such  painted  and  flourished  vi- 
sages^,  which  common  harlots  most^  do  use,  to  train  there- 
with their  lovers  to  naughtiness ;  or,  as  though  an  honest 
woman  could  delight  to  be  like  an  harlot  for  pleasing  of  her 
husband.  Nay,  nay,  these  be  but  vain^  excuses  of  such  as 
go  about  to  please  rather  others  than  their  husbands.  And 
such  attires  be  but  to  provoke  her  to  shew  herself  abroad,  to 
entice  others :  a  worthy  matter.  She  must  keep  debate  with 
her  husband  to  maintain  such  apparel,  whereby  she  is  the 
worse  housewife,  the  seldomer  at  home  to  see  her  charge, 
and  so  neglecf^  his  thrift,  by  giving  great  provocation  to 
her  household  to  waste  and  wantonness,  while  she  must 
wander  abroad  to  shew  her  own  vanity,  and  her  husband's 
foolishness.  By  which  her  pride,  she  stirreth  up  much  envy 
of  others,  which  be  as  vainly*^  delighted  as  she  is.  She  doth 
but  deserve  mocks  and  scorns,  to  set  out  all  her  commenda- 
tion in  Jewish  and  ethnic  apparel,  and  yet  brag  of  her 
Christianity.  She  doth  but  waste  superfluously  her  hus- 
band's stock  by  such  sumptuousness,  and  sometimes  she  is^ 
the  cause  of  much  bribery,  extortion,  and  deceit,  in  her  hus- 
band's dealings'^,  that  she  maybe  the  more  gorgeously  set 
out  to  the  sight  of  the  vain  world,  to  please  the  devil's  eyes, 
and  not  God's,  who  giveth  to  every  creature  sufficient  and 
moderate  comeliness,  wherewith  we  should^  be  contented,  if 
we  were  of  God.  What  other  thing  dost  thou  by  those 
means,  but  provokest  others  to  tempt  thee,  to  deceive  thy 
soul,  by  the  bait  of  thy  pomp  and  pride  ?  What  else  dost 
thou,  but  settest  out  thy  pride,  and  makest  of  the''  undecent 
apparel  of  thy  body,  the  devil's  net,  to  catch  the  souls  of 
them  which  behold  thee  ?  0  thou  woman,  not  a  Christian, 
but  worse  than  a  paynim,  thou  minister  of  the  devil !  why 
pamperest  thou  that  carrion  flesh  so  high,  which  sometime 
doth  stink  and  rot  on  the  earth  as  thou  goest  t  Howsoever 
thou  perfumest  thyself,  yet  cannot  thy  beastliness  be  hidden, 
or  overcome  with  thy  smells  and  savours,  which  do  rather 


"  are  the  work]  is  the  work  A. 

*  and  Christian]  and  a  Christian  A. 
y  visages]  visions  A. 

^  most]  mostly  A. 

•  but  vain]  but  the  vain  A. 
*•  neglect]  to  neglect  A. 


c  as  vainly]  so  vainly  A. 

^  she  is]  is  A. 

•  dealings]  occupying  A. 

f  we  should]  he  should  A. 

g  other]  others  A. 

»"  of  the]  of  thy  A. 


The  Sermon  against  Excess  of  Jlppareh  281 


deform  and  misshape  thee,  than  beautify  thee.  What 
meant  Solomon  to  say  of  such  trimming  of  vain  women, 
when  he  said,  fair  woman,  without  good  vianners  ^/ntifProv.  ii.  [22.] 
conditions,  is  like  a  soiv  which  hath  a  j^ing  of  gold,  upon  her 
snout;  but  that  the  more  thou  garnish  thyself  with  these 
outward  blazings,  the  less  thou  carest  for  the  inward  gar- 
nishing of  thy  mind',  and  so  dost  but  deform*^  thyself  by 
such  array,  and  not  beautify  thyself?  Hear,  hear,  what 
Christ's  holy  apostles  do  write:  Let  not  the  outtvard  appareU  Pet.  3.  [3-5.] 
of  women,  saith  St.  Peter,  l)e  decked  ivith  the  braiding  of 
hair,  with  tvrapping  on  of  gold,  or  goodly  clothing:  but  let 
the  mind  and  the  conscience,  which  is  not  seen  with  the  eyes, 
be  pure  and  clean;  that  is,  saith  he,  aii  acceptable  and  an 
excellent  thing  before  God.  For  so  the  old  ancient  holy 
women  attired  themselves,  and  were  obedient  to  their  hus- 
bands. And  St.  Paul  saith,  that  women  should  apparel'^ '^'^'^^  '^■i^^ 
themselves  with  shamefacedness  and  soberness,  and  not  with  ^^'^ 
braids  of  their  hair,  or  gold,  or  pearl,  or  precious  clothes, 
.but  as  loomen  should  do,  which  will  express  godliness  by 
their^  good  outward  works.  If  ye™  will  not  keep  the  apos- 
tles' precepts,  at  the  least  let  us  hear  what  pagans,  which 
were  ignorant  of  Christ,  have  said  in  this  matter :  Demo- 
critus'^  saith,  "  The  ornament  of  a  woman  standeth  in 
scarcity  of  speech  and  apparel."  Sophocles  saith  of  such 
apparel  thus;  "It  is  not  an  ornament,  0  thou  fool,  but  a 
shame  and  a  manifest  show  of  thy  folly."  Socrates  saith, 
"  That  that  is  a  garnishing  to  a  woman  which  declareth  out 
her  honesty."  The  Grecians  use  it  in  a  proverb,  "  It  is  not 
gold  oY  pearl,  which  is  a  beauty  to  a  woman,  but  good  con- 
ditions." 

And  Aristotle  biddeth  that  a  woman  should  use  less  ap- 
parel than  the  law  doth  suffer.  For  it  is  not  the  goodliness 
of  apparel,  nor  the  excellency  of  beauty,  nor  the  abundance 
of  gold,  that  maketh  a  woman  to  be  esteemed,  but  modesty, 
and  diligence  to  live  honestly  in  all  things.  This  outrageous 
vanity  is  now  grown  so  far,  that  there  is  no  shame  taken  of 
it.  We  read  in  histories,  that  when  king  Dionysius  sent  to 
the  women  of  Lacedsemon  rich  robes,  they  answered  and 
said,  that  they  shall  do  us  more  shame  than  honour ;  and 
therefore  refused  them.  The  women  in  Rome  in  old  time 
abhorred  that  gay  apparel  which  king  Pyrrhus  sent  to  them, 
and  none  were  so  greedy  and  vain  to  accept  them.  And  a 
law  was  openly  made  of  the  senate,  and  a  long  time  observed, 


'  thy  mind]  the  mind  A.  ^  If  ye]  If  we  A. 

k  deform — defoul  A.  "  Democritus]  Demecrates  A.B. 

'  by  their]  in  their  A. 


I 


282 


The  Sermon  against  Excess  of  Apparel, 


that  no  woman  should  wear  over  half  an  ounce  of  gold, 
nor  should  wear  clothes  of  divers  colours.  But  perchance 
some  dainty  dame  will  say  and  answer  me,  that  they  must 
do  something  to  show  their  birth  and  blood,  to  show  their 
husband's  riches :  as  though  nobility  were  chiefly  seen  by 
these  things,  Avhich  be  common  to  those  which  be  most  vile ; 
as  though  thy  husband's  riches  were  not  better  bestowed 
than  in  such  superfluities;  as  though,  when  thou  wast** 
christened,  thou  didst  not  renounce  the  pride  of  this  world*', 
and  the  pomp  of  the  flesh.  I  speak  not  against  convenient 
apparel  for  every  state  agreeable,  but  against  the  superfluity, 
against  the  vain  delight  to  covet  such  vanities,  to  devise  new 
fashions  to  feed  thy  pride  with,  to  spend  so  much  upon  thy 
carcase,  that  thou  and  thy  husband  are  compelled  to  rob  the 
poor,  to  maintain  thy  costliness.  Hear  how  that  noble  holy 
woman  queen  Esther  setteth  out  these  goodly  ornaments, 
(as  they  be  called,)  when  (in  respect  of  saving  God's  people) 
she  was  compelled  to  put  on  such  glorious  apparel,  knowing 
that  it  was  a  fit  staled  to  blind  the  eyes  of  carnal  fools.  Thus 
[Esther,  she  prayed :  Thou  knowest^  O  Lord,  the  necessity,  which  I 
(Apoc.)  14. 16.]  driven  to,  to  put  on  this  apparel,  and  that  I  ahtior  this 
sign  of  pride  and  of  this  glory  ivhich  I  bear  on  my  head, 
and  that  I  defy  it  as  a  filthy  cloth,  and  that  I  wear  it  not 
lohen  I  am  alone.  Again,  by  what  means  was  Holofernes 
deceived,  but  by*"  the  glittering  show  of  apparel,  which  that 
[Judith  10. 3,  holy  woman  Judith  did  put  on  her,  not  as  delighting  in 
^'  ^  them,  nor  seeking  vain  voluptuous  pleasure  by  them  ?  But 
she  ware  it  of  pure  necessity  by  God's  dispensation,  using 
this  vanity  to  overcome  the  vain  eyes  of  God's  enemy.  Such 
desire  was  in  those  noble^  women,  being  very  loth  and  un- 
willing otherwise  to  wear  such  sumptuous  apparel,  by  the 
which  others  should  be  caused  to  forget  themselves.  These 
be  commended  in  scripture  for  abhorring  such  vanities, 
which  by  constraint  and  great  necessity,  against  their  hearts 
desire,  they  were  compelled^  to  wear  them  for  a  time.  And 
shall  such  women  be  worthy  commendations,  which  neither^ 
be  comparable  with  these  women  aforesaid  in  nobility,  nor 
comparable  to  them  in  their  good  zeal"  to  God  and  his  peo- 
ple, whose  daily  delight  and  seeking  is  to  flourish  in  such 
gay  shifts  and  changes,  never  satisfied,  nor  regarding  who 
smarteth  for  their  apparel,  so  they  may  come  by  it  ?  0  vain 
men,  Avhich  be  subjects^  to  their  wives  in  those  inordinate 

0  thou  wast]  thoa  were  A.  *  they  were  compelled]  were  com- 
p  this  world]  the  world  A.              pelled  A. 

1  stale]  stable  B.  »  zeal]  zeals  A. 

^  deceived,  but  by]  deceived  by  B.       *  subjects]  subject  A. 
»  noble]  holy  noble  A. 


The  Sermon  against  Excess  of  Apparel.  283 

affections !  0  vain  women,  to  procure  so  much  hurt  to 
themselves/ by  the  which  tliey  come  the  sooner  to  misery  in 
this  world,  and  in  the  mean  time  be  abhorred  of  God,  hated 
and  scorned  of  wise  men,  and  in  the  end  like  to  be  joined 
with  such,  who  in  hell,  too  late  repenting  themselves,  shall 
openly  complain  with  these  words :  What  hath  our  pride 
profited  us  ?  Or  what  profit  hath  the  pomp  of  riches  brought 
us  ?  All  theseJ"  things  are  passed  away  like  a  shadow.  As 
for  virtue,  we  did  never  shew  any  sign  thereof:  and  thus  we 
are  consumed  in  our  wickedness.  If  thou  sayest  that  the 
custom  is  to  be  followed,  and  the  use  of  the  world  doth 
compel  thee  to  such  curiosity ;  then  I  ask  of  thee,  whose 
custom  should  be  followed  ?  wise  folks  manners,  or  fools  ? 
If  thou  sayest,  the  wise  ;  then  I  say,  follow  them  :  for  fools 
customs,  who  should  follow  but  fools  ?  Consider  that  the 
consent  of  wise  men  ought  to  be  alleged  for  a  custom.  Now 
if  any  lewd  custom  be  used,  be  thou  the  first  to  break  it,  la- 
bour to  diminish  it  and  lay  it  down  :  and  more  laud  before^ 
God,  and  more  commendation  shalt  thou  win  by  it,  than  by 
all  the  gloiy  of  such  superfluity. 

Thus  ye  have  heard  declared'  unto  you,  what  God  requireth 
by  his  word  concerning  the  moderate  use  of  his  creatures. 
Let  us  learn  to  use  them  moderately,  as  he  hath  appointed. 
Almighty  God  hath  taught  us  to  what  end  and  purpose  we 
should  use  our  apparel.  Let  us  therefore  learn  so  to  behave 
ourselves  in  the  use  thereof,  as  becometh  Chi'istians,  always 
shewing  ourselves  thankful  to  our  heavenly  Father,  for  his 
•  great  and  merciful  benefits,  who  giveth  unto  us  our  daily 
bread,  that  is  to  say,  all  things  necessary  for  this  our  needy 
life  :  unto  whom  we  shall  render  accounts  for  all  his  benefits. 
It  the  glorious  appearing  of  our  saviour  Christ:  to  whom  with 
:he  Father  and  the  Holy  Ghost  be  all  honour,  praise,  and 
^lory,  for  ever  and  ever.  Amen. 


y  these]  those  A. 


2  before]  afore  A. 


AN  HOMILY 


OR 

SERMON 
Concerning  Prayer, 


There  is  nothing  in  all  man's  life,  well-beloved  in  our 
saviour  Christ,  so  needful  to  be  spoken  of,  and  daily  to  be. 
called  upon,  as  hearty,  zealous,  and  devout  prayer,  the  ne- 
cessity whereof  is  so  great,  that  without  it  nothing  may  be 
well  obtained  at  God's  hand.    For  as  the  apostle  James 

[James  1.  [17.]  saith.  Every  good  and  perfect  gift  cometh  from  above,  and 

Rom.  10.  [12.]  proceedeth  from  the  Father  of  lights  ;  who  is  also  said  to 
be  rich  and  liberal  toward  all  them  that  call  upon  him,  not 
because  he  either  will  not  or  cannot  give  without  asking, 
but  because  he  hath  appointed  prayer  as  an  ordinary  means 

Matt.  6.  [32.]  between  him  and  us.  There  is  no  doubt  but  he  always 
knoweth  what  we  have  need  of,  and  is  always  most  ready 
to  give  abundance  of  those  things  that  we  lack.- 

Yet,  to  the  intent  we  might  acknowledge  him  to  be  the 
giver  of  all  good  things,  and  behave  ourselves  thankfully 
towards  him  in  that  behalf,  loving,  fearing,  and  worship- 
ping him  sincerely  and  truly,  as  we  ought  to  do,  he  hath 
profitably  and  wisely  ordained,  that  in  time  of  necessity  we 
should  humble  ourselves  in  his  sight,  pour  out  the  secrets 
of  our  heart  before  him,  and  crave  help  at  his  hands,  with 
continual,  earnest,  and  devout  prayer.    By  the  mouth  of 

Ps.  50.  [13.]  his  holy  prophet  David  he  saith"  on  this  wise  :  Call  upon 
me  in  the  days  of  thy  trouble,  and  I  loill  deliver  thee. 
Likewise  in  the  gospel,  by  the  mouth  of  his  well-beloved 

Malt.  7.  [7,8.]  son  Christ,  he  saith,  ^sk,  and  it  shall  be  given  yon;  knock, 
and  it  shall  be  opened:  for  whosoever  asketh,  receiveth; 
ivhosoever  seeketh,  findeth;  and  to  him  that  knocketh,  it 

1  Tim.  2.  [8.]  shall  be  opened.    St.  Paul  also  most  agreeably  consenting 

Coil  4^  [2^  3.]  hereunto,  loilleth  men  to  pray  every  where,  and  to  continue 

*  saith]  crieth  A. 


First  Part  of  the  Sermon  concerning  Prayer.  285 


therein  iviih  thanksgiving.    Neither  doth  the  blessed  apos- 
tle St.  James  hi  this  point  any  thing  dissent,  but  earnestly 
exhorting  all  men  to  dihgent  prayer,  saith,  If  any  man  lack^^^^^^- ] 
wisdom,  let  him  ask  it  of  God,  which  giveth  liberally  to  all 
men,  and  reproacheth  no  man.  And  in  another  place,  Pray  James  5.  [le.] 
one  for  another,  saith  he,  that  ye  may  be  healed:  for  the 
righteous  ?nan^s  prayer  availeth  much,  if  it  he  fervent. 
What  other  thing  are  we  taught  by  these  and  such  other 
places,  but  only  this,  that  almighty  God,  notwithstanding 
his  heavenly  wisdom  and  foreknowledge,  will  be  prayed 
unto,  that  he  will  be  called  upon,  that  he  will  have  us  no 
less  willing  on  our  part  to  ask,  then  he  on  his  part  is  willing 
to  give  ?    Therefore  most  fond  and  foolish  is  the  opinion  and 
reason  of  those  men,  which  therefore  think  all  prayer  to  be 
superfluous  and  vain,  because  God  searcheth  the  heart  and  [Rom.  8. 27.] 
the  reins,  and  knoweth  the  meaning  of  the  spirit  before  we 
ask.    For  if  this  fleshly  and  carnal  reason  were  sufficient  to 
disannul  prayer,  then  why  did  our  saviour  Christ  so  often  CLuke2i.  36.] 
cry  to  his  disciples.  Watch  and  pray?    Why  did  he  pre-[iia^,fi4^3Q3 
scribe  them  a  form  of  prayer,  saying,  IVhen  ye  pray,  pray  Man.  6.  [9-13  ] 
after  this  sort,"  Our  father,  lohich  art  in  heaven,  ^^c.  Why 
did  he  pray  so  often  and  so  earnestly  himself  before  his  pas- 
sion?   Finally,  why  did  the  apostles,  immediately  after  his  Acts  1.  [u.] 
ascension,  gather  themselves  together  into  one  several  place, 
and  there  continue  a  long  time  in  prayer  ?  Either  they  must 
condemn  Christ  and  his  apostles  of  extreme  folly,  or  else 
they  must  needs  grant,  that  prayer  is  a  thing  most  neces- 
sary for  all  men,  at  all  times,  and  in  all  places.    Sure  it  is, 
that  there  is  nothing  more  expedient  or  needful  for  man- 
kind in  all  the  world,  than  prayer.    Pray  always,  saith  St.  Ephes.  6.  [I8.] 
Paul,  with  all  manner  prayer  and  supplication,  and  watch 
thereto^  ivith  all  diligence.  Also  in  another  place,  he  willeth  1  Thess.  5.  [i?.] 
us  to  pray^  continually,  ivilhout  any  intermission  or  ceas- 
ing; meaning  thereby  that  we  ought  never  to  slack  or 
faint^  in  prayer,  but  to  continue  therein  to  our  lives'  end. 
A  number  of  other  such  places  might  here  be  alleged  of 
like  effect,  I  mean,  to  declare  the  great  necessity  and  use  of 
prayer :  but  what  need  many  proofs  in  a  plain  matter  ?  see- 
ing there  is  no  man  so  ignorant  but  he  knoweth,  no  man  so 
blind  but  he  seeth,  that  prayer  is  a  thing  most  needful  in 
'ill  estates  and  degrees  of  men.    For  only  by  the  help  hereof 
we  attain  to  those  heavenly  and  everlasting  treasures,  which 
jod  our  heavenly  father  hath  reserved  and  laid  up  for  his  CJohn  14. 13, 
•Mdren^  in  his  dear  and  well-beloved  son  Jesus  Christ,  J^hn  le.  [23- 

27.] 

thereto]  therefore  B.  *  or  faint]  nor  faint  A. 

"  pray]  pay  A.  «  for  his  children]  for  us  his  children  A. 

25 


286 


The  First  Part  of  the  Sermon 


^  with  this  covenant  and  promise  most  assuredly  confirmed 

and  .sealed  unto  us,  that,  if  we  ask,  we  shall  receive. 

Now  the  great  necessity  of  prayer  being  sufficiently 
known,  that  our  minds  and  hearts  may  be  the  more  pro- 
voked and  stirred  thereunto,  let  us  briefly  consider  what 
wonderful  strength  and  power  it  hath  to  bring  strange  and 
mighty  things  to  pass.  We  read  in  the  book  of  Exodus, 
Exod.  17.  [11,  that  Josua,  fighting  against  the  Amalekites,  did  conquer 
^^-^  and  overcome  them,  not  so  much  by  virtue  of  his  own 

strength,  as  by  the  earnest  and  continual  prayer  of  Moses, 
who  as  long  as  he  held  up  his  hands  to  God,  so  long  did 
Israel  prevail ;  but  when  he  fainted,  and  let  his  hands 
down,  then  did  Amalek  and  his  people  prevail :  insomuch 
that  Aaron  and  Hur,  being  in  the  mount  with  him,  were 
fain  to  stay  up  his  hands  until  the  going  down  of  the  sun, 
otherwise  had  the  people  of  God  that  day  been  utterly  dis- 
Josua  10.  [12,  comfited  and  put  to  flight.  Also  we  read  in  another  place 
^•^  J  of  Josua  himself,  how  he  at  the  besieging  of  Gibeon,  mak- 

ing his  humble  petition  to  almighty  God,  caused  the  sun 
and  the  moon  to  stay  their  course,  and  to  stand  still  in  the 
midst  of  heaven  for  the  space  of  a  whole  day,  until  such 
time  as  the  people^,  were  sufficiently  avenged  upon  their 
enemies. 

2Chron.2o.       And  was  not  Jehosaphat's  prayer  of  great  force  and 
[18,23  ]        strength,  when  God  at  his  request  caused  his  enemies  to 
fall  out  among  themselves,  and  wilfully  to  destroy  one  an- 
[1  Kings  17. 1.]  other  ?    Who  can  marvel  enough  at  the  eflfect  and  virtue  of 
Elias'  prayer  ?    He,  being  a  man  subject  to  affections  as  we 
are,  prayed  to  the  Lord  that  it  might  not  rain,  and  there 
fell  no  rain  upon  the  earth  for  the  space  of  three  years  and 
[James  5. 17,   six  mouths.    Agaiii,  he  prayed  that  it  might  rain,  and  there 
^^■^  fell  great  plenty,  so  that  the  earth  brought  forth  her  in- 

crease most  abundantly. 
[Judith  13. 4-  It  were  too  long  to  tell  of  Judith,  Esther,  Susanna,  and 
LEsth  4  16  divers  other  godly  men  and  women,  how  greatly  they 
5. 2, 3.]  prevailed  in  all  their  doings,  by  giving  their  minds  earnestly 
[Susanna  42,  ^iid  dcvoutly  to  prayer.  Let  it  be  sufficient  at  this  time  to 
Aug.  ser.  26.  coiiclude  witli  tlic  sayiiigs  of  Augustin  and  Chrysostom, 
deTemp.  wlicrcof  the  ouc  callcth  prayer  the  key  of  heaven;  the 
iaIIi.2^^'  other  plainly  affirmeth,  that  there  is  nothing  in  all  the 
[iv[att.2i.  22.]  world  morc  strong  than  a  man  that  giveth  himself  to  fer- 
vent prayer. 

Now  then,  dearly  beloved,  seeing  prayer  is  so  needful  a 
thing,  and  of  so  great  strength  before  God,  let  us,  accord- ' 


f  as  the  people]  the  people  A. 


concerning  Prayer. 


287 


ing  as  we  are  taught  by  the  example  of  Christ  and  his  apos- 
tles, be  earnest  and  diligent  in  calling  on  the  name  of  the 
*  Lord.  Let  us  never  faint,  never  slack,  never  give  over ; 
but  let  us  daily  and  hourly,  early  and  late,  in  season  and 
out  of  season,  be  occupied  in  godly  meditations  and  prayers. 
What  if  we  obtain  not  our  petitions  at  the  first  ?  Yet  let  us 
not  be  discouraged,  but  let  us  continually  cry  and  call  upon 
God  :  he  will  surely  hear  us  at  length,  if  for  no  other  cause, 
yet  for  very  importunity^^  sake.  Remember  the  parable  of 
the  unrighteous  judge  and  the  poor  widow,  how  she  by  her  Luke  is.  [1-7.] 
importunate  means  caused  him  to  her  justice  against  her 
adversary,  although  otherwise  he  feared  neither  God  nor 
man.  Shall  not  God  much  more  avenge  his  elect,  saith  our 
saviour  Christ,  lohich  cry  unto  him  day  and  night?  Thus 
he  taught  his  disciples,  and  in  them  all  other  true  Christian  . 
men,  to  pray  always,  and  never  to  faint  or  shrink.  Remember 
also  the  example  of  the  woman  of  Canaan,  how  she  was  re- Matt.  15.  [22- 
jected  of  Christ,  and  called  dog,  as  one  most  unworthy  of  "^'^ 
any  benefit  at  his  hands  :  yet  she  gave  not  over,  but  fol- 
lowed him  still,  crying  and  callmg  upon  him  to  be  good  and 
merciful  unto  her  daughter.  And  at  length,  by  very  im- 
portunity, she  obtained  her  request.  0  let  us  learn  by 
these  examples  to  be  earnest  and  fervent  in  prayer,  assur- 
ing ourselves,  that  whatsoever  we  ask  of  God  the  father,  in  John  16.  [23.] 
the  name  of  his  son  Christ,  and  according  to  his  will,  he 
will  undoubtedly  grant  it.  He  is  truth  itself;  and  as  truly 
as  he  hath  promised  it,  so  truly  will  he  perform  it.  God, 
for  his  great  mercy'^  sake,  so  work  in  our  hearts  by  his  holy 
Spirit,  that  we  may  always  make  our  humble  prayers  unto 
him,  as  we  ought  to  do,  and  always  obtain  the  thing  which 
we  ask,  through  Jesus  Christ  our  Lord,  to  whom  with  the 
Father  and  the  Holy  Ghost  be  all  honour  and  glory,  world 
without  end.  Amen. 


The  Second  Part  of  the  Homily  concerning 
Prayer, 

In  the  first  part  of  this  sermon  ye  heard  the  great  neces- 
sity, and  also  the  great  force,  of  devout  and  earnest  prayer 
declared  and  proved  unto  you,  both  by  divers  weighty  tes- 
timonies, and  also  by  sundry  good  examples  of  holy  scrip- 
ture. Now  shall  you  learn  whom  you  ought  to  call  upon, 
and  to  whom  you  ought'  always  to  direct  their  prayers. 

•   e  importunity]  importunities  A.B.       '  you  ought]  ye  ought  A. 
^  mercy]  mercies  A.B. 


288 


The  Second  Part  of  the  Sermon 


We  are  evidently  taught  in  God's  holy  Testament,  that 
almighty  God  is  the  only  fountain  and  well-spring  of  all 
goodness ;  and  that  whatsoever  we  have  in  this  world,  we 
receive  it  only  at  his  hands  :  to  this  effect  serveth  the  place 
James  1  [17.]  of  St.  Jauies  :  Every  good  and  perfect  gift,  saith  he,  corneth 
from  above,  and  proceedeth  from  the  father  of  lights.  To 
this  effect  also  serveth  the  testimony  of  Paul,  "in  divers 
places  of  his  epistles,  witnessing  that  the  spirit  of  wisdom, 
the  spirit  of  knowledge  and  revelation,  yea,  every  good  and 
heavenly  gift,  as  faith,  hope,  charity,  grace,  and  peace, 
Cometh  only  and  solely  of  God.    In  consideration  Avhereof, 
1  Cor.  4.  [7.]    he  bursteth  out  into  a  sudden  passion,  and  saith,  O  man, 
what  thing  hast  thou,  ivhich  t/iov  hast  not  received?  There- 
fore, whensoever  we  need  or  lack  any  thing,  pertaining 
either  to  the  body  or  to  the  soul,  it  behoveth  us  to  run  only 
imto  God,  who  is  the  only  giver  of  all  good  things.  Our 
saviour  Christ  in  the  gospel,  teaching  his  disciples  how  they 
should  pray,  sendeth'^  them  to  the  Father  in  his  name,  say- 
johniG.  [23.]  ing,  Verily,  verily,  I  say  unto  you,  Whatsoever  ye  ask  the 
Matt.  6.  [9.]    Father  in  my  name,  he  will  give  it  unto  you.    And  in 
Luke  11.  [2]   another  place.  When  ye  pray ^  pray  after  this  sort:  Our 
Ps.  50.  [14-23.]  Father  which  art  in  heaven,  SfC.  And  doth  not  God  himself, 
by  the  mouth  of  his  prophet  David,  will  and  command  us 
[1  Cor.  13.]     to  call  upon  him  ?  The  apostle  wisheth  grace  and  peace  to 
[Ephei  6^  24]      thcui  that  Call  on  the  name  of  the  Lord,  and  of  his  son 
[1  Thess.  1. 1.]  Jesus  Christ,  as  doth  also  the  prophet  Joel,  saying,  ^nd  it 
Joel  2.  [32.]    shall  come  to  pass,  that  whosoever  shall  call  on  the  name  of 
Acts  [2. 21.]    the  Lord  shall  he  saved. 

Thus  then  it  is  plain  by  the  infallible  word  of  truth  and 
life,  that  in  all  our  necessities  we  must  flee  unto  God,  direct 
our  prayers  unto  him,  call  upon  his  holy  name,  desire  help 
at  his  hands,  and  at  none  other's' ;  whereof  if  we"^  will  yet 
have  a  further  reason,  mark  that  which  followeth.  There 
are  certain  conditions  most  requisite  to  be  found  in  every 
such  a  one  that  must  be  called  upon,  which  if  they  be  not 
found  in  him  unto  whom  we  pray,  then  doth  our  prayer 
avail  us  nothing,  but  is  altogether  in  vain. 

The  first  is  this,  that  he  to  whom  we  make  our  prayers, 
be  able  to  help  us.  The  second  is,  that  he  will  help  us. 
The  third  is,  that  he  be  such  a  one  as  may  hear  our 
prayers.  The  fourth  is,  that  he  understand  better  than  we 
ourselves  what  we  lack,  and  how  far  we  have  need  of  help. 
If  these  things  be  to  be  found  in  any  other  saving  only 


*  sendeth]  sending  B. 

^  none  other'sj  no  other's  A. 


"  if  we]  if  ye  A. 


concerning  Prayer. 


289 


God,  then  may  we  lawfully  call  upon  some  other  besides. 
God.  But  what  man  is  so  gross,  but  he  well  understandeth 
that  these  things  are  only  proper  to  him  which  is  omnipo- 
tent, and  knoweth  all  things,  even  to  the  very  secrets  of  the 
heart?  that  is  to  say,  only  and  to  God  alone;  whereof  it 
folio weth,  that  we  must  call  neither  upon  angel,  nor  yet 
upon  saint,  but  only  and  solely  upon  God,  as  St.  Paul  doth 
write  :  How  shall  men  call  upon  him,  in  ivhom  they  have  Ro^.  lo.  [h.j 
not  believed?  So  that  invocation  or  prayer  may  not  be  made 
without  faith  in  him  on  whom  they  call ;  but  that  we  must 
first  believe  in  him,  before  we  can  make  our  prayer°  unto 
him,  whereupon  we  must  only  and  solely  pray  unto  God. 
For  to  say  that  we  should  believe  either  in  angel  or  saint, 
or  in  any  other  living  creature,  were  mere  horrible"  blas- 
phemy against  God  and  his  holy  word ;  neither  ought  this 
fancy  to  enter  into  the  heart  of  any  Christian  man,  because 
we  are  expressly  taught  in  the  word  of  the  Lord  only  to 
repose  our  faith  in  the  blessed  Trinity,  in  whose  only  name 
we  are  also  baptized,  according  to  the  express  command- 
ment of  our  saviour  Jesus  Christ,  in  the  last  of  St.  Mat- Matt.  2-s.  [lo.] 
thewP. 

But  that  the  truth  hereof  may  the  better  appear,  even 
to  them  that  be  most  simple  and  unlearned,  let  us  consider 
what  prayer  is.    St.  Augustin  calleth  it  a  lifting  up  of  thei'eSpir.  ei  Lit. 
mind  to  God ;  that  is  to  say,  an  humble  and  lowly  pouring 
out  of  the  heart  to  God.    Isidorus  saith,  that  it  is  an  affec-  summo 
tion  of  the  heart,  and  not  a  labour  of  the  lips.    So  that,  by  ^^^^^ 
these  places,  true  prayer  doth  consist  not  so  muchi  in  the 
outward  sound  and  voice  of  words,  as  in  the  inward  groan- 
ing and  crymg  of  the  heart  to  God. 

Now  then,  is  there  any  angel,  any  virgin,  any  patriarch 
or  prophet  among  the  dead,  that  can  understand  or  know 
the  meaning  of  the  heart?  The  scripture  saith.  It  is  God'^^  '^-^^:^ 
that  searcheth  the  heart  and  the  rei?is%  and  that  he  o^z/y         [lO  ] 
knoweth  the  hearts  of  the  children  of  men.    As  for  the2Chron.  6. 
saints,  they  have  so  little  knowledge  of  the  secrets  of  the  '-^^'^ 
heart,  that  many  of  the  ancient  fathers  greatly  doubt  whe- 
ther they  know  any  thing  at  all,  that  is  commonly  done  on 
earth.    And  albeit  some  think  they  do,  yet  St.  Augustin,  Lib.  de  cura 
a  doctor  of  great  authority,  and  also  antiquity,  hath  thisP^°^j°^^ 
opinion  of  them;  that  they  know  no  more  what  we  do  on 
earth,  than  we  know  what  they  do  in  heaven.    For  proof  r>e  vera  Rei. 
whereof,  he  allegeth  the  words  of  Esay  the  prophet,  where  ^' 


"  prayer]  prayers  A.  q  not  so  much]  and  so  much  A. 

"  mere  horrible]  most  horrible  A.         and  the  reins]  the  reins  A. 
p  St.  Matthew]  Matthew  A. 

25* 


290  The  Second  Part  of  the  Sermon 


Isaiah  63.  [ic]  it  is  Said,  Mvaham  is  ignorant  of  its,  and  Israel  knoiveth 
lis  not.  His  mind  therefore  is  this,  not  that  we  should  put 
any  religion  in  worshipping  of  them%  or  praying  unto 
them ;  but  that  we  should  honour  them  by  following  their 

Lib.  22.  de      virtuous  and  godly  life.    For,  as  he  witnesseth  in  another 

civit.  Dei,  cap.  martyrs,  and  holy  men  in  times  past,  were  wont 

after  their  death  to  be  remembered  and  named  of  the  priest 
at  divine  service ;  but  never  to  be  invocated  or  called  upon. 
And  why  so  ?  Because  the  priest,  saith  he,  is  God's  priest, 
and  not  theirs :  whereby  he  is  bound  to  call  upon  God,  and 
not  upon  them. 

Thus  you  see,  that  the  authority  both  of  the  scripture^ 
and  also  of  Augustin,  doth  not  permit,  that  we  should  pray 
unto  them.  0  that  all  men  would  studiously  read  aira 
search  the  scriptures !  then  should  they  not  be  drowned  in 
ignorance,  but  should  easily  perceive  the  truth,  as  well  of 
this  point  of  doctrine,  as  of  all  the  rest.    For  there  doth 

John  5.  [44.]  the  Holy  Ghost  plainly  teach  us,  that  Christ  is  our  only 
mediator  and  intercessor  with  God,  and  that  we  must  not 

iJohn2.  [i,2.]seek  and  run  to  another".    If  an?/  man  sin7ieth,  sdiith  St. 

John,  ive  have  an  advocate  with  the  Father,  Jesus  Christ 
the  ris(hteovs  ;  and  he  is  the  propitiation  for  our  sins.  St. 

1  Tim.  2.  [5.]  Paul  also  saith,  There  is  one  God,  and  one  mediator  between 
God  and  man,  even  the  man  Jesus  Christ.  Whereunto 

John  14.  [6.]  agreeth  the  testimony  of  our  Saviour  himself,  witnessing 
that  no  man  cometh  to  the  Father,  but  only  by  him.  who 

John  10.  [9.]  is  the  way,  the  truth,  the  life,  yea,  and  the  only  door, 
whereby  we  must  enter  into  the  kingdom  of  heaven,  be- 

Matt.  17  [.5.]  cause  God  is  pleased  in  no  other  but  in  him.  For  which 
cause  also  he  crieth,  and  calleth  unto  us,  that  we  should 

Malt.  11.  [28.]  come  unto  him,  saying.  Come  unto  me  all  ye  that  labour 
and  be  heavy  laden,  and  I  shall  refresh  you.  Would  Christ 
have  us  so  necessarily  come  unto  him  ?  and  shall  we  most 
unthankfully  leave  him,  and  run  unto  other  ?  This  is  even 
that  which  God  so  greatly  complaineth  of  by  his  prophet 

[jer. 2. 1.3.]  Jcrcmy,  saying,  My  people  have  committed  two  great 
offences;  they  have  forsaken  me  the  fountain  of  the  waters 
of  life,  and  have  digged  to  themselves  broken  pits,  that  can 
hold  no  water.  Is  not  that  man,  think  you,  unwise,  that 
will  run  for  water  to  a  little  brook,  when  he  may  as  well 
go  to  the  head-spring?  Even  so  may  his  wisdom  be  justly 
suspected,  that  will  flee  unto  saints  in  time  of  necessity, 
when  he  may  boldly  and  without  fear  declare  his  grief,  and 

•  worshipping  of  them]  worship-      "  not  seek  and  run  to  another]  seek 
ping  thenr\  A.  and  run  to  no  other  A. 

*  of  the  scripture]  of  scripture  A. 


concerning  Prayer. 


291 


direct  his  prayer  unto  the  Lord  himself.    If  God  were 
strange,  or  dangerous  to  be  talked  withal,  then  might  we 
justly  draw  back,  and  seek  to  some  other.    But  the  Lord  is  Ps.  145.  [isj 
nigh  unto  all  them^  that  call  upon  him  in  faith  and  truth. 
And  the  prayer  of  the  humble  and  meek  hath  always  juduh  9.  [ii.] 
pleased  him.    What  if  we  be  sinners,  shall  we  not  there- 
fore pray  unto  God?  or  shall  we  despair  to  obtain  any 
thing  at  his  hands  ?    Why  did  Christ  then  teach  us  to  ask 
forgiveness  of  our  sins,  saying,  Jlnd  forgive  us  our  tres-  [Matt.  6. 12.] 
passes,  as  ive  forgive  them  that  trespass  against  us?  Shall 
we  think  that  the  saints  are  more  merciful  in  hearing  sin- 
ners, than  God  ?    David  saith,  that  the  Lord  is  full  of  com-  Ps.  103.  [S.j 
passion  and  mercy,  sloiv  to  anger,  and  of  great  kindness. 
St.  Paul  saith,  that  he  is  rich  in  mercy  toward'^  all  /Aem  Ephes.  2.  [4.] 
that  call  upon  him.    And  he  himself  by  the  mouth  of  his 
prophet  Esay  saith,  For  a  little  while  have  I  forsaken  Mee,  isaiah  54.  [7, 
but  with  great  compassion  will  1  gather  thee:  for  a  moment 
in  mine  anger  I  have  hid  my  face  from  thee,  but  with  ever- 
lasting mercy  I  have  had^  compassion  upon  thee.  There- 
fore the  sins  of  any  man  ought  not  to  withhold  him  from  pray- 
ing unto  the  Lord  his  God.    But  if  he  be  truly  penitent 
and  steadfast  in  faith,  let  him  assure  him^self  that  the  Lord 
will  be  merciful  unto  him,  and  hear  his  prayers.    0  but 
I  dare  not  (will  some  man  say)  trouble  God  at  all  times 
with  my  prayers :  we  see  that  in  kings'  houses,  and  courts 
of  princes,  men  cannot  be  admitted,  unless  they  first  use 
the  help  and  means^  of  some  special  nobleman,  to  come 
unto  the  speech  of  the  king,  and  to  obtain  the  thing  that 
they  would  have.    To  this  reason  doth  St.  Ambrose  answer  Ambros.  super 
very  welJ,  writing  upon  the  first  chapter  to  the  Romans.  <^^p- ^^om. 
Therefore,  saith  he,  we  use  to  go  unto  the  king  by  officers 
and  noblemen,  because  the  king  is  a  mortal  man,  and  know- 
eth  not  to  whom  he  may  commit  the  government  of  the 
commonwealth.    But  to  have  God  our  friend,  from  whom 
nothing  is  hid,  we  need  not  any  helper,  that  should  further 
us  with  his  good  word,  but  only  a  devout  and  godly  mind. 
And  if  it  be  so,  that  we  need  one  to  entreat  for  us,  why 
may  we  not  content  ourselves  with  that  one  mediator,  which 
is  at  the  right  hand  of  God  the  father,  and  there  liveth  for  Heb.  7.  [25.] 
ever  to  make  intercession  for  us  ?    As  the  blood  of  Christ 
did  redeem  us  on  the  cross,  and  cleanse  us  from  our  sins ; 
even  so  it  is  now  able  to  save  all  them  that  come  unto  God 
by  it.    For  Christ,  sitting  in  heaven,  hath  an  everlasting 


*  unto  all  them]  unto  them  A. 
y  toward]  towards  A. 


2 1  have  had]  have  I  had  A. 
»  means]  mean  A. 


292  The  Second  Part  of  the  Sermon 


priesthood,  and  always  prayeth  to  his  father  for  them  that 
be  penitent,  obtaining  by  virtue  of  his  wounds,  which  are 
Malt.  6.  [33  ]  evermore  in  the  sight  of  God,  not  only  perfect  remission  of 
James  5.  [15.]  our  sius,  but  also  all  other  necessaries  that  we  lack  in  this 
1  Tim.  2.  [5.]  world ;  so  that  this  only^  mediator  is  sufficient  in  heaven, 
[Coioss.4. 12.]  and  needeth  no  others  to  help  him.  Why  then  do  we  pray 
one  for  another  in  this  life  ?  some  man  perchance  will  here 
demand.  Forsooth  we  are  willed  so  to  do,  by  the  express 
commandment  both  of  Christ  and  his  disciples,  to  declare 
therein,  as  well  the  faith  that  we  have  in  Christ  towards 
God,  as  also  the  mutual  charity  that  we  bear  one  towards 
another,  in  that  we  pity  our  brother's  case,  and  make  our 
humble  petition  to  God  for  him.  But  that  we  should  pray 
unto  saints,  neither  have  we  any  commandment  in  all  the 
scripture,  nor  yet  example  which  we  may  safely  follow. 
So  that  being  done  without  authority  of  God's  word,  it 
lacketh  the  ground  of  faith,  and  therefore  cannot  be  accept- 
Heb.  ii.[6.]  able  before  God.  For  whatsoever  is  not  of  faith  is  sin, 
Rom.  14.  [23  ]  Aiid  thc  apostlc  saith,  that  faith  cometh  by  hearing,  and 
Rom.  10.  [17  ]  hearing  by  the  word  of  God.  Yet  thou  wilt  object  further, 
that  the  saints  in  heaven  do  pray^  for  us,  and  that  their 
prayer  proceedeth  of  an  earnest  charity,  that  they  have 
towards  their  brethren  on  earth.  Whereto  it  may  be  well 
answered,  first,  that  no  man  knoweth  whether  they  do  pray 
for  us,  or  no.  And  if  any  will  go  about  to  prove  it  by  the 
nature  of  charity,  concluding,  that  because  they  did  pray 
for  men  on  earth,  therefore  they  do  much  more  the  same 
now  in  heaven ;  then  may  it  be  said  by  the  same  reason, 
that  as  oft  as  we  do  weep  on  earth,  they  do  also  weep  in 
heaven,  because  while  they  lived  in  this  world,  it  is  most 
certain  and  sure  they  did  so.  And  for  that  place  which  is 
[Rev.  8. 3.]  written  in  the  Apocalypse,  namely,  that  the  angel  did  offer 
up  the  prayers  of  the  saints  upon  the  golden  altar,  it  is 
properly  meant,  and  ought  properly  to  be  understood,  of 
those  saints  that  are  yet  living  on  earth,  and  not  of  them 
that  are  dead;  otherwise  what  need  were  it  that  the  angel ^ 
should  offer  up  their  prayers,  being  now  in  heaven  before 
the  face  of  almighty  God?  But  admit  the  saints  do  pray 
for  us,  yet  do  we  not  know  how,  whether  specially  for 
them  which  call  upon  them,  or  else  generally  for  all  men, 
wishing  well  to  every  man  alike.  If  they  pray  specially  for 
them  which  call  upon  them,  then  it  is  like  they  hear  our 
prayers,  and  also  know  our  hearts  desire.  Which  thing  to 
be  false,  it  is  already  proved,  both  by  the  scriptures,  and 


^  this  only]  his  only  A. 


do  pray]  pray  A. 


concer7iing  Prayer. 


293 


also  by  the  authority  of  Augustin.  Let  us  not  therefore  put 
our  trust  or  confidence  in  the  saints  or  martyrs  that  be  dead- 
Let  us  not  call  upon  them,  nor  desire  help  at  their  hands  : 
but  let  us  always  lift  up  our  hearts  to  God,  in  the  name  of 
his  dear  son  Christ,  for  whose  sake  as  God  hath  promised  to 
hear  our  prayer,  so  he  will  truly  perform  it.  Invocation  is  a 
thmg  proper  unto  God,  which  if  we  attribute  unto  the  saints, 
it  soundeth  to  their  reproach,  neither  can  they  well  bear  it  at 
our  hands.  When  Paul  had  healed  a  certain  lame  man.  Acts  u.  [8-I8.] 
which  was  impotent  in  his  feet,  at  Lystra,  the  people  would 
have  done  sacrifice  to  him  and  Barnabas ;  who  renting  their 
clothes  refused  it,  and  exhorted  them  to  worship  the  true 
God.  Likewise  in  the  Revelation,  when  St.  John  fell  before  ^^ev.  19.  [lo. 22. 
the  angel's  feet  to  worship  him,  the  angel  would  not  permit^' 
him  to  do  it,  but  commanded  him  that  he  should  worship 
God.  Which  examples  declare  unto  us,  that  the  saints  and 
angels  in  heaven  will  not  have  us  to  do  any  honour  unto 
them,  that  is  due  and  proper  unto  God.  He  only  is  our 
father,  he  only  is  omnipotent,  he  only  knoweth  and  under- 
standeth  all  things,  he  only  can  help  us  at  all  times,  and  in 
all  places,  he  sutfereth  the  sun  to  shine  upon  the  good  and 
the  bad,  he  feedeth  the  young  ravens  that  cr}'  unto  him,  he  [Luke  12. 24.] 
saveth  both  man  and  beast,  he  will  not  that  any  one  hair  of 
our  head  shall  perish,  but  is  always  ready  to  help  and  pre- 
serve all  them  that  put  their  trust  in  him  according  as  he  hath 
promised,  saying,  Before  they  call,  I  will  answer;  c^^a? Isaiah  63.  [24.]  , 
ivhiles  they  speak,  1  will  hear.  Let  us  not  therefore  any 
thing  mistrust  his  goodness,  let  us  not  fear  to  come  before  the 
throne  of  his  mercy,  let  us  not  seek  the  aid  and  help  of  saints, 
but  let  us  come  boldly  ourselves,  nothing  doubting  but  God 
for  Christ's  sake,  in  whom  he  is  well  pleased,  will  hear  us 
without  a  spokesman,  and  accomplish  our  desire  in  all  such 
things  as  shall  be  agreeable  to  his  most  holy  will.  So  saith  chrysost.  6. 
Chr^'sostom,  an  ancient  doctor  of  the  church,  and  so  must  we  ?ecT  £^1^^^' 
steadfastly  believe,  not  because  he  saith  it,  but  much  more 
because  it  is  the  doctrine  of  our  sa.viour  Christ  himself,  who 
hath  promised,  that  if  we  pray  to  the  Father  in  his  name,  we 
shall  certainly  be  heard,  both  to  the  relief  of  om'  necessities, 
and  also  to  the  salvation  of  our  souls'*,  which  he  hath  pur- 
chased unto  us,  not  with  gold  or  silver,  but  with  his  precious 
blood  shed  once  for  all  upon  the  cross. 

To  him  therefore,  with  the  Father  and  the  Holy  Ghost, 
three  persons  and  one  God,  be  all  honour,  praise,  and  glory, 
tor  ever  and  ever.  Amen. 


^  souls]  soul  A. 


294 


The  Third  Part  of  the  Sermon 


The  Third  Part  of  the  Homily  concerning  Prayer^, 

Ye  were  taught  in  the  other  part  of  this  sermon,  unto 
whom  ye  ought  to  direct  your  prayers  in  time  of  n^ed  and 
necessity,  that  is  to  wit,  not  unto  angels  or  saints,  but  unto 
the  eternal  and  ever-living  God,  who,  because  he  is  merciful, 

[Job  22.  27.     is  always  ready  to  hear  us,  when  we  call  upon  him  in  true 

Zech.  13. 9.]  g^j^(j  perfect  faith.  And  because  he  is  omnipotent,  he  can 
easily  perform  and  bring  to  pass  the  thing  that  we  request 
to  have  at  his  hands.  To  doubt  of  his  power,  it  were  a 
plain  point  of  infidelity,  and  clean  against  the  doctrine  of 
the  Holy  Ghost,  which  teacheth  that  he  is  all  in  all.  And 
as  touching  his  good-will  in  this  behalf,  we  have  express 

Ps.  50.  [15  ]  testimonies  in  scripture,  how  that  he  Avill  help  us,  and  also 
deliver  us,  if  we  call  upon  him  in  time  of  trouble.  So  that, 
in  both  these  respects,  we  ought  rather  to  call  upon  him  than 
upon  any  other.    Neither  ought  any  man  therefore  to  doubt 

Ps.  107.  [1.]    to  come  boldly  unto  God,  because  he  is  a  sinner.    For  the 

1  Tim.  1.  [16.]  i^Qy^fi^     ^i^g  prophet  David  saith,  is  gracious  and  merciful; 

yea,  his  mercy  and  goodness  endureth  for  ever.  He  that 
sent  his  own  son  into  the  world  to  save  sinners,  will  he  not 
also  hear  sinners,  if  with  a  true  penitent  heart  and  a  stead- 

ijohni.[9.]  fast  faith  they  pray  unto  him?  Yea*",  if  we  acknowledge 
our  sins,  God  is  faithful  and  just  to  forgive  us  our  sins, 
and  to  cleanse  us  from  all  unrighteousness,  as  we  are 

[2  Sam.  12. 1.3.]  plainly  taught  by  the  examples  of  David,  Peter,  Mary  Mag- 

[Luke  7. 50.]  (jg^jgj^^^  ^Y^Q  publican,  and  divers  other.  And  whereas  we 
must  needs  use  the  help  of  some  mediator  and  intercessor, 
let  us  content  ourselves  with  him  that  is  the  true  and  only 
mediator  of  the  New  Testament,  namely,  the  lord  and  sa- 

1  John  2.  [1,2.]  viour  Jcsus  Christ.  For,  as  St.  John  saith,  If  any  man  sin, 
ive  have  an  advocate  with  the  Father,  Jesus  Christ  the 
righteous,  who  is  the  propitiation  for  our  sins.    And  St. 

1  Tim.  2.  [5,6.]  Paul  in  his  first  Epistle  to  Timothy  saith.  There  is  one  God, 
and  one  mediator  between  God  and  man,  even  the  man 
Jesus  Christ,  who  gave  himself  a  ransom  for  all  men,  to 
be  a  testimony  in  due  time. 

Now  after  this  doctrine  established,  you  shall  be  in- 
structed for  what  kind  of  things,  and  what  kind  of  persons, 
ye  ought  to  make  your  prayers  unto  God.  It  greatly  be- 
hoveth  all  men,  when  they  pray,  to  consider  well  and  dili- 
gently with  themselves  what  they  ask  and  require  at  God's 
hands,  lest,  if  they  desire  that  things  which  they  ought  not, 

•  concerning  prayer]  of  prayer  A.  '  Yea]  Yes  A.  e  that  thing]  the  thing  A. 


concerning  Prayer. 


295 


their  petitions  be  made  void,  and  of  none  eiiect.  There 
came  on  a  time  unto  Agesilaus  tiie  king,  a  certain  impor- 
tmiate  suitor,  who  requested  him  in  a  matter  earnestly,  say- 
ing, Sir,  and  it  please  your  grace,  you  did  once  promise 
me.  Trutli,  quoth  the  king,  if  it  be  just  that  thou  requir- 
est,  then  I  promised  tliee ;  otherwise  I  did  only  speak  it- 
and  not  promise  it.  The  man  would  not  be  so''  answered 
at  the  king's  hand;  but  still  urging  him  more  and  more, 
said.  It  becometh  a  king  to  perform  the  least  word  he  hath 
spoken,  yea,  if  he  should  only  beck  with  his  head.  No 
more,  saith  the  king,  than  it  behoveth  one,  that  cometh  to  a 
king,  to  speak  and  ask  those  things  which  are  rightful  and 
honest.  Thus  the  king  cast  off  this  unreasonable  and  im- 
portunate suitor. 

Now,  if  so  great  consideration  be  to  be  had,  when  we 
kneel  before  an  earthly  king,  how  much  more  ought  to  be 
had,  when  we  kneel  before  the  heavenly  king,  who  is  only 
delighted  with  justice  and  equity,  neither  will  admit  any 
vain,  foohsh,  or  unjust  petition  !  Therefore  it  shall  be  good 
and  profitable,  througlily  to  consider  and  determine  with 
ourselves,  what  things  we  may  lawfully  ask  of  God,  without 
fear  of  repulse,  and  also  what  kind  of  persons  we  are  bound 
to  commend  unto  God  m  our  daily  prayers.  Two  things 
are  chiefly  to  be  respected  in  every  good  and  godly  man's 
prayer:  his  own  necessity,  and  the  glory  of  almighty  God. 
Necessity  belongetli  either  outwardly  to  the  body,  or  else 
inwardly  to  the  soul.  Which  part  of  man,  because  it  is 
much  more  precious  and  excellent  than  the  other,  therefore 
we  ought  first  of  all  to  crave  such  things  as  properly  belong 
to  the  salvation  thereof;  as  the  gift  of  repentance,  the  gift 
of  faith,  the  gift  of  charity  and  good  works,  remission  and 
forgiveness  of  sins,  patience  in  adversity,  lowliness  in  pros- 
perity, and  such  other  like  fruits  of  the  Spirit,  as  hope,  oai.  5.  [22, 
love,  joy,  peace,  long-suflering,  gentleness,  goodness,  meek-^^^ 
ness,  and  temperancy;  which  things  God  requireth  of  all 
them  that  profess  themselves  to  be  his  children,  saying  unto 
them  in  this  wise' ;  Let  your  light  so  shine  before  men,  that  Matt.  5.  [I6.] 
they  may  see  your  good  ivor/es,  and  glorify  your  father 
which  is  in  heaven.  And  in  another  place  also  he  saith*^. 
Seek  first  the  kingdom  of  God,  and  his  righteousness,  and^M.  6.  [33.1 
■hen  all  other  things  shall  be  givoi  unto  you.  Wherein 
le  putteth  us  in  mind,  that  -  our  chief  and  greatest  care 
)ught  to  be  for  those  things  which  pertain  to  the  health 


^  be  so]  so  be  A.  ^  also  he  saith]  he  also  saith  A. 

'  ia  this  wise]  on  this  wise  A. 


296 


The  Second  Part  of  the  Sermon 


Heb.  13.  [u.]  and  safeguard  of  the  soul,  because  ive  have  here,  as  the 
apostle  saith,  no  conlinuing  city,  but  dosee/c^  after  another 
in  the  world  to  come. 

Now  when  we  have  sufficiently  prayed  for  things  belong- 
ing to  the  soul,  then  may  we  lawfully,  and  with  safe  con- 
science, pray  also  for  our  bodily  necessities,  as  meat,  drink, 
clothing,  health  of  body,  deliverance  out  of  prison,  good 
luck  in  our  daily  affairs,  and  so  forth,  according  as  we  shall 
have  need.  Whereof,  what  better  example  can  we  desire 
to  have,  than  of  Christ  himself,  who  taught  his  disciples, 
and  all  other  Christian  men,  first  to  pray  for  heavenly 
things,  and  afterward  for  earthly  things,  as  is  to  be  seen  in 
Malt.  6.  [9-13.]  that  prayer  which  he  left  unto  his  church,  commonly  called 
[i^Kini 3 V'"" ^'^^  Lord's  prayer?  In  the  third  book  of  Kings,  and  third 
13.]  °  '  chapter,  it  is  written,  that  God  appeared  by  night  in  a 
dream  unto  Solomon  the  king,  saying,  *dsk  of  me  whatso- 
ever thou  wilt,  and  I  will  give  it  thee^^.  Solomon  made  his 
humble  prayer,  and  asked  a  wise  and  prudent  heart,  that 
might  judge  and  understand  what  were  good,  and  what 
were  ill ;  what  were  godly,  and  what  were  ungodly  ;  what 
were  righteous,  and  what  were  unrighteous  in  the  sight  of 
the  Lord.  It  pleased  God  luondrously  that  he  had  asked 
[2  chron.  1.  II,  this  thing.  Jind  God  said  unto  him,  Because  thou  hast  re- 
quested  this  word,  and  hast  not  desired  many  days  and 
long  years  upon  the  earth,  neither  abundance  of  riches  and^ 
goods,  nor  yet  the  life  of  thine  enemies  which  hate  thee,  and 
hast  desired  wisdom  to  sit  in  judgment;  behold  I  have  done 
unto  thee  according  to  thy  words;  I  have  given  thee  a  wisi 
heart,  full  of  knowledge  and  understanding,  so  that  there 
was  never  any^^  like  thee  before  time,  neither  shall  be  in 
time  to  come.  Moreover,  I  have  besides  this  given  thei 
that  which  thou  hast  not  recpiired,  namely,  worldly  ivealtH 
and  riches,  princely  honour  and  glory,  so  that  thou  shall 
therein  also  pass  all  kings  that  ever  were.  Note  this  ex- 
ample", how  Solomon  being  put  to  his  choice  to  ask  of  God 
whatsoever  he  would,  requested  not  vain  and  transitory 
things,  but  the  high  and  heavenly  treasures  of  wisdom 
and  that,  in  so  doing,  he  obtainedi*  as  it  were  in  recom- 
pense, both  riches  and  honour.  Wherein  is  given  us  to  un- 
derstand, that,  in  our  daily  prayers,  we  should  chiefly  anc 
principally  ask  those  things  which  concern  the  kingdom  o  \ 
God,  and  the  salvation  of  our  own  souls,  nothing  doubting  d 
but  all  other  things  shall  (according  to  the  promise  o  )| 


'  do  seek]  to  seek  A.  "  this  example]  in  this  example  A 

»  give  it  thee]  give  thee  A.  p  obtained]  obtainelh  B. 

"  never  any]  never  none  A. 


concerning  Prayer. 


297 


Christ)  be  given  unto  us%    But  here  we  must  take  heed 
that  we  forget  not  that  other  end,  whereof  mention  was 
made  before,  namely,  the  glory  of  God.    Which  unless  we 
mind,  and  set  before  our  eyes  in  making  our  prayers,  we 
may  not  look  to  be  heard,  or  to  receive  any  thing  of  the 
Lord.    In  the  twentieth  chapter  of  Matthew,  the  mother  of 
the  two  sons  of  Zebedee  came  unto  Jesus,  worshipping  him, 
and  saying.  Grant  that  my  two  sons  may  sit  in  thy  king-  [Matt.  20. 21.] 
dom,  the  one  on  thy  right  hand%  and  the  other  at  thy  left  ^'^'^^^^ 
hand.    In  this  petition  she  did  not  respect  the  glory  of 
God,  but  plainly  declared  the  ambition  and  vain-glory  of 
her  own  mind ;  for  which  cause  she  was  also  most  worthily 
repelled  and  rebuked  at  the  Lord's  hand.    In  like  manner 
we  read  in  the  Acts  of  one  Simon  Magus,  a  sorcerer,  Aoz^j  Acts  s.  [i8, 
that  he, perceiving  that  through  laying  on  of  the  apostles^ 
hands  the  Holy  Ghost  was  given,  offered  them  money,  say- 
ing, Give  me  also  this  power,  that  on  whomsoever  I  lay  my 
hands,  he  may  receive  the  Holy  Ghost.    In  making  this 
request,  he  sought  not  the  honour  and  glory  of  God,  but 
his  own  private  gain  and  lucre,  thinking  to  get  great  store 
of  money  by  this  feat;  and  therefore  it  was  justly  said  unto 
him.  Thy  money  perish  with  thee,  because  thou  thiyikest  Lf^as 8.20  2 
that  the  gift  of  God  may  be  obtained  ivith  money.  By  these 
and  such  other  examples  we  are  taught,  whensoever  we 
make  our  prayers  unto  God,  chiefly  to  respect  the  honour 
and  glory  of  his  name.    Whereof  we  have  this  general  pre- 
cept in  the  apostle  Paul ;  Whether  ye  eat  or  drink,  or  what- 1  Cor.io.  C3i.] 
soever  ye  do^,  look  that  ye  do^  it  to  the  glory  of  (^^^  Co^*^^^- 3- ti''.] 
Which  thing  we  shall  best  of  all  do,  if  we  follow  the  ex- 
ample of  our  saviour  Christ,  who  praying  that  the  bitter  Matt.  26.  [39.] 
cup  of  death  might  pass  from  him,  would  not  therein  have 
his  own  will  fulfilled,  but  referred  the  whole  matter  to  theneb.  5.  r.j 
good  will  and  pleasure  of  his  father. 

And  hitherto  concerning  those  things,  that  we  may  laAV- 
fully  and  boldly  ask  of  God. 

Now  it  foUoweth,  that  we  declare  what  kind  of  persons 
we  are  bound  in  conscience  to  pray  for.  St.  Paul,  writing 
0  Timothy,  exhorteth  him  to  make  prayers  and  supplica-  Tim.  2.  [i, 
ions  for  all  men,  exempting  none,  of  what  degree  or  state 
ioever  they  be.  In  which  place  he  maketh  mention  by 
lame  of  kings  and  rulers  which  are  in  authority,  putting 
is  thereby  to  knowledge  how  greatly  it  concerneth  the 
)rofit  of  the  commonwealth,  to  pray  diligently  for  the  higher 


1  unto  us]  us  A. 

'  on  thy  right  hand]  at  thy  right 
and  A. 
26 


•  ye  do]  you  do  A. 

*  ye  do]  you  do  A. 


298 


The  Third  Part  of  the  Sermon 


Coloss.  4.  [3.] 
Kom.  15.  [30.] 
2  Thess.  3.  [I.] 
Ephes.  6.  [19. 

1  Thess.  5.  25. 

2  Cor.  1.11.] 


Acts  12.  [5.] 


[Luke  6.  27, 
28.] 


Mall.  5.  [44.] 

Luke  23.  [34.] 
Acts  7.  [60.] 


Luke  16.  [19- 
26.] 


powers.  Neither  is  it  without  good  cause,  that  he  doth  so 
often  in  all  his  epistles  crave  the  prayers  of  God's  people 
for  himself.  For  in  so  doing  he  declareth  to  the  world 
how  expedient  and  needful  it  is  daily  to  call  upon  God  for 
the  ministers  of  his  holy  word  and  sacraments^  that  they 
may  have  the  door  of  utterance  opened  unto  them,  that 
they  may  truly  understand  the  scriptures,  that  they  may 
effectually  preach  the  same  unto  the  people,  and  bring  forth 
the  true  fruits  thereof,  to  the  example  of  all  other. 

After  this  sort  did  the  congregation  continually  pray  for 
Peter  at  Jerusalem,  and  for  Paul  among  the  Gentiles,  to 
the  great  increase  and  furtherance  of  Christ's  Gospel.  And 
if  we,  following  their  good  example  herein,  will  study  to  do 
the  like,  doubtless  it  cannot  be  expressed  how  greatly  we 
shall  both  help  ourselves,  and  also  please  God. 

To  discourse  and  run  through  all  degrees  of  persons  it 
were  too  long.  Therefore  ye  shall  briefly  take  this  one  con- 
clusion for  all ;  whomsoever  we  are  bound  by  express  com- 
mandment to  love,  for  those  also  are  we  bound  in  conscience 
to  pray.  But  we  are  bound  by  express  commandment  to 
love  all  men  as  ourselves :  therefore  we  are  also  bound  to 
pray  for  all  men,  even  as  well  as  if  it  were  for  ourselves, 
notwithstanding  we  know  them  to  be  our  extreme  and 
deadly  enemies :  for  so  doth  our  saviour  Christ  plainly 
teach  us  in  his  holy  gospel",  saying.  Love  your  enemies, 
bless  them  that  curse  you,  do  good  to  them  that  hate  you, 
praij  for  them  that  persecute  you,  that  ye  may  be  the  chil- 
dren of  your  father  which  is  in  heaven.  And  as  he  taught 
his  disciples,  so  did  he  practise  himself  in  his  life-time,  pray- 
ing for  his  enemies  upon  the  cross,  and  desiring  his  father 
to  forgive  them,  because  they  knew  not  what  they  did.  As 
did  also  that  holy  and  blessed  martyr  Stephen,  when  he 
was  cruelly  stoned  to  death  of  the  stubborn  and  stiff-necked 
Jews;  to  the  example  of  all  them  that  will  truly  and  un- 
feignedly  follow  their  lord  and  master  Christ  in  this  miser- 
able and  mortal  life. 

Now,  to  entreat  of  that  question,  whether  we  ought  to 
pray  for  them  that  are  departed  out  of  this  world,  or  no? 
Wherein,  if  we  will  cleave  only  unto  the  word  of  God,  then 
must  we  needs  grant,  that  we  have  no  commandment  so  to 
do.  For  the  scripture  doth  acknowledge  but  two  places 
after  this  life :  the  one  proper  to  the  elect  and  blessed  of 
God,  the  other  to  the  reprobate  and  damned  souls ;  as  may 
be  well  gathered  by  the  parable  of  Lazarus  and  the  rich 

«  holy  gospel]  gospel  B. 


concerning  Prayer.  299 

man :  which  place  St.  Augustin  expounding,  saith  in  this  Lib.  2.  Evang. 
wise'^,  That  which  Abraham  speaketh  unto  the  rich  man  in  H^^^'  ^' 
Luke's  gospel,  namely,  that  the  just  cannot  go  into  those 
places  where  the  wicked  are  tormented ;  what  other  things 
doth  it  signify,  but  only  this,  that  the  just,  by  reason  of 
God's  judgment,  which  may  not  be  revoked,  can  shew  no 
deed  of  mercy  in  helping  them  which  after  this  life  are  cast 
into  prison,  until  they  pay  the  uttermost  farthing  ?  These 
words,  as  they  confound  the  opinion  of  helping  the  dead 
by  prayer,  so  they  do  clean  confute  and  take  away  the  vain 
error  of  purgatory,  which  is  grounded  upon  the  saying^  of 
the  gospel.  Thou  shalt  not  depart  thence,  until  thou        [Matt.  5. 26.] 
paid  the  tittermost  farthing.    Now  doth  St.  Augustin  say, 
that  those  men  which  are  cast  into  prison  after  this  life,  on 
that  condition,  may  in  no  wise  be  holpen,  though  we  would 
help  them  never  so  much.    And  why  ?    Because  the  sen- 
tence of  God  is  unchangeable,  and  cannot  be  revoked  again. 
Therefore  let  us  not  deceive  ourselves,  thinking  that  either 
we  may  help  other,  or  other  may  help  us  by  their  good  and 
charitable  prayers  in  time  to  come.    For,  as  the  preacher 
saith.  When  the  tree  falleth,  whether  it  he  toward  the  south,'Ecc\es.  11.  [3  ] 
or  toward  the  north,  in  what  place  soever  the  tree  falleth, 
there  it  lieth :  meaning  thereby,  that  every  mortal  man 
dieth  either  in  the  state  of  salvation  or  damnation,  accord- 
ing as  the  words  of  the  evangelist  John  do  also  plainly  im- 
port, saying.  He  that  believeth  on  the  son  of  God  hath  e/er- johnS.  [36.] 
nal  life  :  but  he  that  believeth  not  on  the  son  shall  never  see 
life,  but  the  wrath  of  God  abideth  upon  him.    Where  is 
then  the  third  place,  which  they  call  purgatory  ?    Or  where 
shall  our  prayers  help  and  profit  the  dead?    St.  Augustin  Lib.  5.  Hy- 
doth  only  aclmowledge  two  places  after  this  hfe,  heaven  p^^'^"' 
and  hell.    As  for  the  third  place,  he  doth  plainly  deny  that 
there  is  any  such  to  be  found  in  all  scripture.    Chrysostom  Chrysost.  in 
likewise  is  of  this  mind,  that,  unless  we  wash  away  our  sins||^^.J-^ 
in  this  present  world,  we  shall  find  no  comfort  afterward.    ™* ' 
And  St.  Cyprian  saith,  that,  after  death,  repentance  and  Cyprian,  comra 
sorrow  of  pain  shall  be  without  fruit ;  weeping  also  shall  be  Demeirianum. 
in  vain,  and  prayer  shall  be  to  no  purpose.    Therefore  he 
coimselleth  all  men  to  make  provision  for  themselves  while 
they  may,  because,  when  they  are  once  departed  out  of  this 
life,  there  is  no  place  for  repentance,  nor  yet  for  satisfac- 
tion. 

Let  these  and  such  other  places  be  sufficient  to  take  away 
the  gross  error  of  purgatory  out  of  our  heads  ;  neither  let 


*in  this  wise]  on  this  wise  A. 


y  the  saying]  this  saying  A. 


300 


The  Third  Part  of  the  Sertnon 


us  dream  any  more,  that  the  souls  of  the  dead  are  any  thing 
at  all  holpen  by  our  prayers  :  but,  as  the  scripture  teacheth 
us,  let  us  think  that  the  soul  of  man,  passing  out  of  the 
body,  goeth  straightway s  either  to  heaven,  or  else  to  hell, 
whereof  the  one  needeth  no  prayer,  and  the  other  is  without 
redemption.    The  only  purgatory,  wherein  we  must  trust 
to  be  saved,  is  the  death  and  blood  of  Christ,  which  if  we 
apprehend  with  a  true  and  steadfast  faith,  it  purgeth  and 
cleanseth  us  from  all  our  sins,  even  as  well  as  if  he  were 
iJohni.[7.]  now  hanging  upon  the  cross.    The  blood  of  Christ,  saith 
Heb.  9.  [14.]         John,  hath  cleansed  its  from  all  sin.    The  blood  of 
Christ,  saith  St.  Paul,  hath  purged  our  consciences  from 
dead  ivorks,  to  serve  the  living  God.    Also  in  another  place  , 
Heb.  10.  [10.]  he  saith,  We  be  sanctified  and  made  holy  by  the  offering  up 
of  the  body  of  Jesus  Christ,  done  once  for  all.    Yea,  he 
ibideni;  [ver.  addcth  morc,  sayiug,  With  the  one  oblation  of  his  blessed 
^^•^  body  and  precious  blood,  he  hath  made  perfect  for  ever  and 

ever,  all  them  that  are  sanctified.  This  then  is  that  purga- 
tory, where  in  all  Christian  men  put^  their  whole  trust  and 
confidence-'^,  nothing  doubting,  but  if  they  truly  repent 
them  of  their  sins,  and  die  in  perfect  faith,  that  then  they 
shall  forthwith  pass  from  death  to  life.  If  this  kind  of  pur- 
gation will  not  serve  them,  let  him  never  hope  to  be  re- 
leased by  other  men's  prayers,  though  they  should  continue 
therein  unto  the  world's  end.  He  that  cannot  be  saved  by 
faith  in  Christ's  blood,  how  shall  he  look  to  be  delivered  by 
man's  intercessions  ?  Hath  God  more  respect  to  man  on 
1  John  2.  [1.]  earth,  than  he  hath  to  Christ  in  heaven  ?  Jf  any  man  sin, 
saith  St.  John,  we  have  an  advocate  with  the  Father,  even 
Jesus  Christ  the  righteous,  and  he  is  the  propitiation  for 
our  si7is.  But  we  must  take  heed  that  we  call  upon  this 
advocate  while  we  have  space  given  us  in  this  life,  lest, 
when  we  are  once  dead,  there  be  no  hope  of  salvation  left 
unto  us.  For  as  every  man  sleepeth  with  his  own  cause,  so 
every  man  shall  rise  again  with  his  own  cause.  And  look 
in  what  state  he  dieth,  in  the  same  state  he  shall  be  also 
judged,  whether  it  be  to  salvation  or  damnation.  Let  us 
not  therefore  dream  either  of  purgatory,  or  of  prayer  for  the 
souls  of  them  that  be  dead :  but  let  us  earnestly  and  dili- 
gently pray  for  them  which  are  expressly  commanded  in 
holy  scripture,  namely,  for  kings  and  rulers,  for  ministers 
of  God's  holy  word  and  sacraments,  for  the  saints  of  this 
world,  otherwise  called  the  faithful ;  to  be  short,  for  all  men 
living,  be  they  never  so  great  enemies  to  God  and  his  people, 


*  put]  must  put  A. 


*  confidence]  confidences  A. 


concerni?ig  Prater. 


301 


as  Jews,  Turks,  pagans,  infidels,  heretics,  &c.  Then  shall 
we  truly  fulfil  the  commandment  of  God  in  that  behalf,  and 
plainly  declare  ourselves  to  be  the  true  children  of  our  hea- 
venly father,  who^  suffereth  the  sun  to  shine  upon  the  good 
and  the  bad,  and  the  ruin  to  fall  upon  the  just  and  the  un- 
just. For  which,  and  all  other  benefits  most  abundantly 
bestowed  upon  mankind  from  the  beginning,  let  us  give  him 
hearty  thanks,  as  we  are  most  bound,  and  praise  his  name 
for  ever  and  ever.  Amen. 


*  who]  which  A. 


26* 


AN 

HOMILY 

OF  THB 

Place  and  Time  of  Prayer. 


OD,  through  his  almighty  power,  wisdom,  and  goodness, 
created  in  the  beginning  heaven  and  earth,  the  sun,  the 
moon,  the  stars,  the  fowls  of  the  air,  the  beasts  of  the  earth, 
the  fishes  in  the  sea,  and  all  other  creatures,  for  the  use  and 
commodity  of  man,  whom  also  he  had  created  to  his  own 
image  and  likeness,  and  given  him  the  use  and  government 
over  them  all,  to  the  end  he  should  use  them  in  such  sort  as 
he  had  given  him  in  charge  and  commandment,  and  also 
that  he  should  declare  himself  thankful  and  kind  for  all 
those  benefits,  so  liberally  and  so  graciously  bestowed  upon 
him,  utterly  without  any  deserving  on  his  behalf.  And  al- 
though we  ought  at  all  times,  and  in  all  places,  to  have  in 
remembrance,  and  to  be  thankful  to  our  gracious  Lord,  ac- 

Pp.  34.  [1.]     cording  as  it  is  written,  7  will  magnify  the  Lord  at  all 

Ps.  103.  [22  ]  times:  and  again.  Wheresoever  the  Lord  beareth  rule,  O  my 
soul,  praise  the  Lord:  yet  it  appeareth  to  be  God's  good 
will  and  pleasure,  that  we  should  at  special  times  and  in 
special  places,  gather  ourselves  together,  to  the  intent  his 
name  might  be  renowned^,  and  his  glory  set  forth  in  the 
congregation  and  assembly^  of  his  saints.  As  concerning 
the  time  which  almighty  God  hath  appointed  his  people  to 
assemble  together  solemnly,  it  doth  appear  by  the  fourth 

[Exodus  20. 8.] commandment  of  God:  Remember,  saith  God,  Ma^  thou 
keep  holy  the  sabbath-day.    Upon  the  which  day,  as  is  plain 

Acts  13.  [14.]  in  the  Acts  of  the  Apostles,  the  people  accustomably  re- 
sorted together,  and  heard  diligently  the  law  and  the  pro- 
phets read  among  them.  And  albeit  this  commandment  of 
God  doth  not  bind  Christian  people  so  straitly  to  observe 
and  keep  the  utter  ceremonies  of  the  sabbath-day,  as  it  was 


»  renowned]  renowmed  A.B. 


and  assembly]  and  the  assembly  A. 


The  First  Part  of  the  Sermon,  ^-c. 


303 


given  unto  the  Jews,  as  touching  the  forbearing  of  work 
and  labour  in  time*^  of  great  necessity,  and  as  touching  the 
precise  keeping  of  the  seventh  day,  after  the  manner  of  the 
Jews ;  for  we  keep  now  tiie  first  day,  which  is  our  Sunday, 
and  make  that  our  sabbath,  that  is,  our  day  of  rest,  in  the 
honour  of  our  saviour  Clirist ;  who  as  upon  that  day  rose 
from  death,  conquering  the  same  most  triumphantly:  yet 
notwithstanding,  whatsoever  is  found  in  the  commandment 
appertaiijing  to  the  law  of  natme,  as  a  thing  most  godly, 
most  just,  and  needful  for  the  setting  forth  of  God's  glory, 
it  ought  to  be  retained  and  kept  of  all  good  Christian 
people.  And  therefore,  by  this  commandment,  we  ought 
to  have  a  time,  as  one  day  in  the  week^,  wherein  we  ought 
to  rest,  yea,  from  om'  lawful  and  needful  works.  For  like 
as  it  appeareth  by  this  commandment,  that  no  man  in  the 
six  days  ought  to  be  slothful  or  idle,  but  diligently  to 
labour  in  that  state  wherein  God  hath  set  him:  even  so, 
God  hath  given  express  charge  to  all  men,  that  upon  the 
sabbath-day,  which  is  now  our  Sunday,  they  should  cease 
from  all  weekly  and  work-day  labour,  to  the  intent  that  like 
as  God  himself  wrought  six  da^'s,  and  rested  the  seventh,  [Gen.  2. 2,3  3 
and  blessed  and  sanctified  it,  and  consecrated  it  to  quietness 
and  rest  from  labour ;  even  so  God's  obedient  people  should 
use  the  Sunday  holily,  and  rest  from  their  common  and 
daily  business,  and  also  give  themselves  wholly  to  heavenly 
exercises  of  God's  true  religion  and  service.  So  that  God 
doth  not  only  command  the  observation  of  this  holy  day,  but 
also  by  his  own  example  doth  stir  and  provoke  us  to  the 
diligent^  keeping  of  the  same.  Good  natural  children  will 
not  only  become  obedient  to  the  commandment  of  their 
parents,  but  also  have  a  diligent  eye  to  their  doings,  and 
gladly  follow  the  same.  So  if  we  will  be  the  children  of 
our  heavenly  father,  we  must  be  careful  to  keep  the  Chris- 
tian sabbath-day,  which  is  the  Sunday,  not  only  for  that  it 
is  God's  express  commandment,  but  also  to  declare  ourselves 
to  be  loving  children,  in  following  the  example  of  our  gra- 
cious lord  and  father. 

Thus  it  may  plainly  appear,  that  God's  will  and  com- 
mandment was  to  have  a  solemn  time  and  standing  day  in 
the  week,  wherein  the  people  should  come  together  and  have 
in  remembrance  his  wonderful  benefits,  and  to  render  him 
thanks  for  them,  as  appertaineth  to  loving,  kind,  and  obe- 
'  iient  people.    This  example  and  commandment  of  God,  the 


in  time]  in  the  time  A. 
*  in  the  week]  in  a  week  A. 


« to  the  diligent]  to  diligent  A. 


304 


The  First  Part  of  the  Sermon 


godly  Christian  people  began  to  follow  immediately  after 
the  ascension  of  our  Lord  Christ,  and  began  to  choose  them 
a  standing  day  of  the  week  to  come  together  in :  yet  not 
the  seventh  day,  which  the  Jews  kept;  but  the  Lord's  day, 
the  day  of  the  Lord's  resurrection,  the  day  after  the  seventh 
da}^,  which  is  the  first  day^  of  the  .  week.    Of  the  which  day 

1  Cor.  16.  [2.]  mention  is  made  by  St.  Paul  on  this  wise:  In  the  first  day 
of  the  sabbath,  let  every  man  lay  rip  what  he  thinketh  good; 
meaning  for  the  poor.  By  the  first  day  of  the  sabbath  is 
meant  our  Sunday,  which  is  the  first  day  after  the  Jews' 
seventh  day.    And  in  the  Apocalypse  it  is  more  plain, 

Rev.  1.  [10.]  whereas  St.  John  saith,  /  luas  in  the  spirit  upon  the  Lord^s 
day^.  Sithence  which  time  God's  people  hath  always,  in 
all  ages,  without  any  gainsaying,  used  to  come  together 
upon  the  Sunday,  to  celebrate  and  honour  the  Lord's 
blessed  name,  and  carefully  to  keep  that  day  in  holy  rest 
and  quietness,  both  man,  woman'',  child,  servant,  and 
stranger.  For  the  transgression  and  breach  of  which  day, 
God  hath  declared  himself  much  to  be  grieved,  as  it  may 

Numb.  15.  [32-  appear  by  him,  who,  for  gathering  of  sticks  on  the  sab- 
bath-day,  was  stoned  to  death.  But  alas,  all  these  not- 
withstanding, it  is  lamentable  to  see  the  wicked  boldness  of 
those  that  will  be  counted  God's  people,  who  pass  nothing 
at  all  of  keeping  and  hallowing  the  Sunday.  And  these 
people  are  of  two  sorts.  Xhe  one  sort,  if  they  have  any 
business  to  do,  though  there  be  no  extreme  need,  they  must 
not  spare  for  the  Sunday,  they  must  ride  and  journey  on 
the  Sunday,  they  must  drive  and  carry  on  the  Sunday,  they 
must  row  and  ferry  on  the  Sunday,  they  must  buy  and  sell 
on  the  Sunday,  they  must  keep  markets  and  fairs  on  the 
Sunday:  finally,  they  use  all  days  alike,  work-days  and 
holy-days  all  are  one'.  The  other  sort  is  worseK  For  al- 
though they  will  not  travel  nor  labour  on  the  Sunday,  as 
they  do  on  the  week-day  ;  yet  they  will  not  rest  in  holiness, 
as  God  commandeth ;  but  they  rest  in  ungodliness  and 
filthiness',  prancing  in  their  pride,  pranking  and  pricking, 
pointing  and  painting  themselves,  to  be  gorgeous  and  gay : 
they  rest  in  excess  and  superfluity,  in  gluttony  and  drunk- 
enness, like  rats  and  swine  :  they  rest  in  brawling  and  rail- 
ing, in  quarrelling  and  fighting  :  they  rest  in  wantonness,  in 
toyish  talking,  in  filthy  fleshliness ;  so  that  it  doth"™  too  evi- 
dently appear  that  God  is  more  dishonoured,  and  the  devil 


'  first  day]  first  A. 
8  Lord's  day]  Sunday  A. 
''man,  woman]  men,  women  A. 
'  all  are  one]  are  all  one  A. 


k  is  worse]  yet  is  worse  A. 

'  and  filthiness]  and  in  filthiness  A. 

«  it  doth]  it  it  doth  B. 


of  the  Place  and  Time  of  Prayer. 


305 


better  served  on  the  Sunday,  than  upon  all  the  days  in  the 
week  besides".  And  I  assure  you,  the  beasts,  which  are 
commanded  to  rest  on  the  Sunday,  honour  God  better  than 
this  kind  of  people :  for  they  offend  not  God,  they  break 
not  their  holy-days'^.  Wherefore,  0  ye  people  of  God,  lay 
your  hands  upon  your  hearts,  repent  and  amend  this  griev- 
ous and  dangerous  wickedness,  stand  in  awe  of  the  com- 
mandment of  God,  gladly  follow  the  example  of  God  him- 
self, be  not  disobedient  to  the  godly  order  of  Christ's  church, 
used  and  kept  from  the  apostles'  time  until  this  day.  Fear 
the  displeasure  and  just  plagues  of  almighty  God,  if  ye  be 
neghgent  and  forbear  not  labouring  and  travailing  on  the 
sabbath-day  or  Sunday,  and  do  not  resort  together  to  cele- 
brate and  magnify  God's  blessed  name,  in  quiet  holiness 
and  godly  reverence. 

Now  concerning  the  place  where  the  people  of  God  ought 
to  resort  together,  and  where  especially  they  ought  to  cele- 
brate and  sanctify  the  sabbath-day,  that  is  the  Sunday,  the 
day  of  holy  rest :  that  place  is  called  God's  temple,  or  the 
church,  because  the  company  and  congregation  of  God's 
people  (which  is  properly  called  the  church)  doth  there  as- 
semble themselves  on  the  days  appointed  for  such  assemblies 
and  meetings.    And  forasmuch  as  almighty  God  hath  ap- 
pointed a  special  time  to  be  honoured  in,  it  is  very  meet, 
godly,  and  also  necessary,  that  there  should  be  a  place  ap- 
pointed, where  these  people  should  meet  and  resort,  to  serve 
their  gracious  God  and  merciful  father.    Truth  it  is,  the 
doly  patriarchs  for  a  great  number  of  years  had  neither 
temple  nor  church  to  resort  unto.    The  cause  was,  they 
were  not  staid  in  any  place,  but  were  in  a  continual  pere- 
^ination  and  wandering,  that  they  could  not  conveniently 
mild  any  church.    But  so  soon  as  God  had  delivered  his 
)eople  from  their  enemies,  and  set  them  in  some  liberty  in 
he  wilderness,  he  set  them  up  a  costly  and  a  curious  taber-  [Exod,  40. 1.] 
lacle,  which  was  as  it  were  the  parish-church,  a  place  to 
esort  unto  of  the  whole  multitude,  a  place  to  have  his  sa- 
rifices  made  in,  and  other  observances  and  rites  to  be  used 
1.    Furthermore,  after  that  God,  according  to  the  truth  of 
is  promise,  had  placed  and  quietly  settled  his  people  in  the 
md  of  Canaan,  now  called  Jewry,  he  commanded  a  great 
nd  magnificent^  temple  to  be  builded  by  King  Solomon,  as  [i  Kings  5. 5.] 
^Idom  the  like  hath  been  seen;  a  temple  so  decked  and 
domed,  so  gorgeously  garnished,  as  was  meet  and  expe- 
lent  for  people  of  that  time,  which  would  be  allured  and 

■  ■  besides]  beside  A.  p  and  magnificent]  and  a  magnifi- 

fl  •»  holy-days]  holy-day  A.  cent  A. 


306  The  First  Part  of  the  Sermon 


stirred  with  nothing  so  much,  as  with  such  outward  goodly 
gay  things.  This  was  now  the  temple  of  God,  endued  also 
with  many  gifts  and  sundry  promises.  This  was  the  pubhc 
church*!,  and  the  mother-church  of  all  Jewry.  Here  was 
God  honoured  and  served.  Hither  was  the  whole  realm  of 
all  the  Israelites  bound  to  come  at  three  solemn  feasts  in  the 
year,  to  serve  their  Lord  God  here.  But  let  us  proceed 
further.  In  the  time  of  Christ  and  his  apostles,  there  were' 
yet  no  temples  nor  churches  for  Christian  men.  For  why  ? 
They  were  always  for  the  most  part  in  persecution,  vexa- 
tion, and  trouble,  so  that  there  could  be  no  liberty  nor 
license  obtained  for  that  purpose.  Yet  God  delighted  much 
that  they  should  often  resort  together  in  a  place,  and  there- 
fore after  his  ascension  they  remained  together  in  an  upper 
[Acts  1. 13. 2.  chamber  ;  sometime  they  entered  into  the  temple,  sometime 
13  s'le'is]  ^^^^  synagogues,  sometimes'  they  were  in  prison,  some- 
times in  their  houses,  sometimes  in  the  fields,  &c.  And  this 
continued  so  long  till  the  faith  of  Christ  Jesus*  began  to 
multiply  in  a  great  part  of  the  world.  Now  when  divers 
realms  were  established  in  God's  true  religion,  and  God  had 
given  them  peace  and  quietness,  then  began  kings,  noble- 
men, and  the  people  also,  stirred  up  with  a  godly  zeal  and 
ferventness,  to  build  up  temples  and  churches,  whither  the 
people  might  resort,  the  better  to  do  their  duty  towards 
God,  and  to  keep  holy  their  sabbath-day,  the  day  of  rest. 
And  to  these  temples  have  the  Christians  customably  used 
to  resort  from  time  to  time,  as  unto  meet  places,  where  they 
might  with  common  consent  praise  and  magnify  God's  name, 
yielding  him  thanks  for  the  benefits  that  he  daily  poureth 
upon  them,  both  mercifully  and  abundantly,  where  they 
might  also  hear  his  holy  word  read,  expounded,  and  preach- 
ed sincerely,  and  receive  his  holy  sacraments  ministered  unto 
them  duly  and  purely.  True  it  is,  that  the  chief  and  special 
temples  of  God,  wherein  he  hath  greatest  pleasure,  and  most 
delighteth"  to  dwell,  are  the  bodies  and  minds  of  true  Chris- 
tians, and  the  chosen  people  of  God,  according  to  the  doc- 
1  Cor.  3.  [16,  trine  of  holy  scriptures,  declared  by  St.  Paul,  Knoio  ye  noty 
^''•1  saith  he,  that  ye  be  the  temple  of  God,  and  that  the  Spirit 

of  God  doth  dwell  in  you  ?  The  temple  of  God  is  holy, 
1  Cor.  6.  [19.]  which  ye  are.  And  again  in  the  same  epistle,  Know  ye  not 
that  your  body  is  the  temple  of  the  Holy  Ghost  dioellingin 
you,  whom  you  have  given  you  of  God,  and  that  ye  be 
not  your  oivn  ?  Yet  this  notwithstanding,  God  doth  allow 


1  public  church]  parish  church  A. 
'  there  were]  there  was  A. 
•  sometimes]  sometime  A. 


*  Jesus]  Jesu  A. 

«  delighteth]  delight  A. 


of  the  Place  and  Time  of  Prayer.  307 

the  material  temple  made  with^  lime  and  stone  (so  oft  as 
his  people  come>'  together  into  it,  to  praise  his  holy  name) 
to  be  his  house,  and  the  place  where  he  hath  promised  to 
be  present,  and  where  he  will  hear  the  prayers  of  them  that 
call  upon  him.  The  which  thing  both  Christ  and  his  apos- 
tles, with  all  the  rest  of  the  holy  fathers,  do  sufficiently 
declare  by  this:  that  albeit  they  certainly  knew  that  their 
prayers  were  heard  in  what  place  soever  they  made  them, 
though  it  were  in  caves,  in  woods,  and  in  deserts;  yet,  so 
oft  as  they  could  conveniently,  they  resorted  to  the  ma- 
terial temples,  there  with  the  rest  of  the  congregation  to  join 
in  prayer  and  true  worship. 

Wherefore,  dearly  beloved,  you  that  profess  yourselves 
to  be  Christians,  and  glory  in  that  name,  disdain  not  to 
follow  the  example  of  your  master  Christ,  whose  scholars 
you  say  you  be^ ;  shew  you  to  be  like  them  whose  school- 
mates you  take  upon  you  to  be,  that  is,  the  apostles  and 
disciples  of  Christ.  Lift  up  pure  hands,  with  clean  hearts, 
in  all  places  and  at  all  times.  But  do  the  same  m  the 
temples  and  churches  upon  the  sabbath-d,ays  also.  Our 
godly  predecessors,  and  the  ancient  fathers  of  the  primitive 
church,  spared  not  their  goods  to  build  churches ;  no,  they 
spared  not  to  venture^  their  lives  in  time  of  persecution, 
and  to  hazard  their  blood,  that  they  might  assemble  them- 
selves together  in  churches.  And  shall  we  spare  a  little 
labour  to  come  to  churches^  ?  Shall  neither  their  example, 
nor  our  duty,  nor  the  commodities,  that  thereby  should 
come  unto  us,  move  us  ?  If  we  will  declare  ourselves  to 
have  the  fear  of  God,  if  we  will  shew  ourselves  true  Chris- 
tians, if  w^e  will  be  the  followers  of  Christ  our  master,  and 
of  those  godly  fathers  that  have  lived  before  us,  and  now 
have  received  the  reward  of  true  and  faithful  Christians, 
we  must  both  willingly,  earnestly,  and  reverently  come 
unto  the  material  churches  and  temples  to  pray,  as  unto  fit 
places  appointed  for  that  use,  and  that  upon  the  sabbath- 
day,  as  at  most  convenient  time  for  God's  people  to  cease 
from  bodily  and  worldly  business,  to  give  themselves  to 
holy  rest  and  godl}^  contemplation,  pertaining  to  the  service 
of  almighty  God:  whereby  we  may  reconcile  ourselves  to 
God,  be  partakers  of  his  holy^  sacraments,  and  be  devout 
hearers  of  his  holy  word,  so  to  be  established  in  faith  to 
Godward,  in  hope  against  all  adversity,  and  in  charity  to- 
ward our  neighbours.    And  thus  running  our  course  as 


*  made  with]  made  of  A. 
y  come]  do  come  A. 

*  you  be]  ye  be  A. 


*  to  venture]  omitted  B. 

to  churches]  unto  churches  A. 
^  holy]  reverent  A. 


308 


The  Second  Part  of  the  Sermon 


good  Christian  people,  we  may  at  the  last  attain  the  reward 
of  everlasting  glory,  through  the  merits  of  our  saviour 
Jesus  Christ :  to  whom  with  the  Father  and  the  Holy 
Ghost  be  all  honour  and  glory.  Amen. 

The  Second  Part  of  the  Homily  of  the  Place  and 
Time  of  Prayer, 

It  hath  been  declared  unto  you,  good  Christian  people, 
in  the  former  sermon  read  unto  you,  at  what  time,  and 
into  what  place  ye  shall  come  together  to  praise  God.  Now 
1  intend  to  set  before  3^our  eyes,  first,  how  zealous  and 
desirous  ye  ought  to  be  to  come  to  your  church.  Secondly, 
how  sore  God  is  grieved  with  them  that  do  despise,  or  little 
regard  to  come  to  the  church  upon  the  holy  restful  day. 
It  may  well  appear  by  the  scriptures,  that  many  of  the 
godly  Israelites,  being  now  in  captivity  for  their  sins  among 
the  IBabylonians,  full  often  wished  and  desired  to  be  again 

[Pd  137.5  ]  at  Jerusalem.  And  at  their  return,  through  God's  good- 
ness, (though  many  of  the  people  were  negligent,)  yet  the 
fathers  were  marvellous  devout  to  build  up  the  temple, 
that  God's  people  might  repair  thither,  to  honour  him.  And 
king  David,  when  he  was  a  banished  man  out  of  his  country, 
out  of  Jerusalem  the  holy  city,  from  the  sanctuary,  from 
the  holy  place,  and  from  the  tabernacle  of  God ;  what  de- , 
sire,  what  ferventness  was  in  him  toward*^  that  holy  place ! 
What  wishings  and  prayers  made  he  to  God  to  be  a  dweller 

LP3.27. 4  ]  in  the  house  of  the  Lord!  One  thing,  saith  he,  have  1 
asked  of  the  Lord,  and  this  will  1  still  crave^  that  1  may 
resort  and  have  my  dwelling  in  the  house  of  the  Lord,  so 

Pa  112  [1,9.]  long  as  I  live.  Again,  0  hoiv  I  joyed  when  1  heard  these 
words:  We  shall  go  into  the  Lord's  house.  And  in  other 
places  of  the  Psalms  he  declareth  for  what  intent  and  pur- 
pose Jie  hath  such  a  fervent  desire  to  enter  into  the  temple 

[Pa. 5. 7.]      and  church  of  the  Lord:  /  will  fall  down,  saith  he,  and 

Pi.  63  [1,2.]  worship  in  the  holy  temple  of  the  Lord.  Again,  i  Aaz^e 
appeared  in  thy  holy  place,  that  1  might  behold  thy  might 
and  power,  that  I  might  behold  thy  glory  and  magnifi- 

Vi.  22  [22  ]  cence.  Finally,  he  saith,  /  will  shew  forth  thy  name  to 
my  brethren,  1  will  praise  thee  in  the  midst^  of  the  con- 
gregation. Why  then  had  David  such  an  earnest  desire 
to  the  house  of  God  ?  First,  because  there  he  would  wor- 
ship and  honour  God.  Secondly,  there  he  would  have  a 
contemplation  and  a  sight  of  the  power  and  glory  of  God. 


^  toward]  towards  A. 


•  midst]  middes  A. 


of  the  Place  and  Time  of  Prayer. 


309 


Thirdly,  there  he  would  praise  the  name  of  God,  with  all 
the  coDgregation  and  company  of  the  people.  These  con- 
siderations of  this  blessed  prophet  of  God  ought  to  stir  up 
and  kindle  in  us  the  like  earnest  desire  to  resort  to  the 
church,  especially  upon  the  holy  restful  days,  there  to  do 
our  duties,  and  to  serve  God,  there  to  call  to  remembrance 
how  God  even  of  his  mere  mercy,  and  for  the  glory  of 
his  name  sake,  worketh  mightily  to  conserve  us  in  health, 
wealth,  and  godliness,  and  mightily  preserveth  us  from  the 
assaults  and  rages  of  our  fierce  and  cruel  enemies,  and  there 
joyfully  in  the  number  of  his  faithful  people  to  praise  and 
magnify  the  Lord's  holy  name. 

Set  before  your  eyes  also  that  ancient  father  Simeon,  of 
whom  the  scripture  speakcth  thus,  to  his  great  commen- 
dation, and  an  encouragement  for  us  to  do  the  like.    There  Luke 
was  a  man  at  Jerusalem^  named  Simeon^  a  just  man,  fear- 
i  ing  God:  he  came  by  the  Spirit  of  God  into  the  temple, 
and  was  told  by  the  same  Spirit,  that  he  should  not  die  be- 
fore he  saw  the  anointed  of  the  Lord.    In  the  temple  his 
promise  was  fulfilled,  in  the  temple  he  saw  Christ,  and  took 
him  in  his  arms,  in  the  temple  he  brake^  out  into  the  mighty 
!  praise  of  God  his  Lord,    ^dnna  a  prophetess,  an  old  widoiv, 
departed  no t^  out  of  the  temple,  giving  herself  to  prayer 
and  fasting  day  and  night:  and  she  coming  about  the 
name  time,  was  likewise  inspired,  and  confessed,  and  spake 
of  the  Lord  to  all  them  that  looked^  for  the  redemption  of 
Israel.    This  blessed  man  and  this  blessed  woman  were 
QOt  disappointed  of  wonderful  fruit,  commodity,  and  com- 
fort, which  God  sent  them,  by  their  diUgent  resorting  to 
God's  holy  temple.    Now  ye  shall  hear  how  grievously 
Grod  hath  been  off"ended  with  his  people,  for  that  they  passed 
2*  50  little  upon  his  holy  temple,  and  foully  either  despised 
^  )r  abused  the  same.    AVhich  thing  may  plainly  appear  by 
he  notable  plagues  and  punishments  which  God  hath  laid 
$  ipon  his  people  ;  especially  in  this,  that  he  stirred  up  their 
JKiidversaries  horribly  to  beat  down,  and  utterly  to  destroy 
iiJus  holy  temple  with  a  perpetual  desolation.    Alas,  how 
i?i|lnany  churches,  countries,  and  kingdoms  of  Christian  people 
liWiave  of  late  years  been  plucked  down,  and  over-run',  and 
{■eft  waste,  with  grievous  and  intolerable  tyranny  and  cruelty 
cflB»f  the  enemy  of  our  lord  Christ,  the  great  Turk,  who  hath 
Mo  universally  scourged  the  Christians,  that  never  the  hke 
«Atras  heard  or  read  of''  I    Above  thirty  years  past,  the  great 

'brake]  brast  A.  »  and  over-run]  over-run  A. 

I  «  departed  not]  departed  B.  k  or  read  of  J  and  read  of  A. 

i,  H  ^  that  looked]  who  looked  A. 


310 


The  Second  Part  of  the  Sermon 


Turk  had  over-run,  conquered,  and  brought  into  his  do- 
minion and  subjection,  twenty  Christian  kingdoms,  turning 
away  the  people  from  the  faith  of  Christ,  poisoning  them 
with  the  devihsh  reUgion  of  wicked  Mahomet,  and  either 
destroying  their  churches  utterly,  or  filthily  abusing  them 
with  their  wicked  and  detestable  errors.  And  now  this 
great  Turk,  this  bitter  and  sharp  scourge  of  God's  ven- 
geance, is  even  at  hand  in  this  part  of  Christendom,  in 
Europe,  at  the  borders  of  Italy,  at  the  borders  of  Germany, 
greedily  gaping  to  devour  us,  to  over-run  our  country,  to 
destroy  our  churches  also,  unless  we  repent  our  sinful  life, 
and  resort  more  diligently  to  the  church  to  honour  God,  to 
learn  his  blessed  will,  and  to  fulfil  the  same.  The  Jews  in 
their  time  provoked  justly  the  vengeance  of  God,  for  that 
partly  they  abused  his  holy  temple  with  the  detestable  idol- 
atry of  the  heathen,  and  superstitious  vanities  of  their  own 
inventions,  contrary  to  God's  commandment;  partly  they 
resorted  unto  it  as  hypocrites,  spotted,  imbrued,  and  foully 
defiled  with  all  kind  of  wickedness  and  sinful  life ;  partly 
many  of  them  passed  little  upon  the  holy  temple,  and  cared 
not'  whether  they  came  thither  or  no.  And  have  not  the 
Christians  of  late  days,  and  even  in  our  days  also,  in  like 
manner  provoked  the  displeasure  and  indignation  of  al- 
mighty God?  partly  because  they  have  profaned  and  de- 
filed their  churches  with  heathenish  and  Jewish  abuses, 
with  images  and  idols,  with  numbers  of  altars,  too  super- 
stitiously  and  intolerably  abused,  with  gross  abusing  and 
filthy  corrupting  of  the  Lord's  holy  supper,  the  blessed  sa- 
crament of  his  body  and  blood,  with  an  infinite  number  of 
toys  and  trifles  of  their  own  devices,  to  make  a  goodly™ 
outward  show,  and  to  deface  the  plain",  simple,  and  sincere 
rehgion  of  Christ  Jesus ;  partly,  they  resort  to  the  church 
like  hypocrites,  full  of  all  iniquity  and  sinful  life,  having  a 
vain  and  dangerous"  fancy  and  persuasion,  that  if  they 
come  to  the  church,  besprinkle  them  with  holy  water,  hear 
a  mass,  and  be  blessed  with  the  chalice,  though  they  un- 
derstand not  one  word  of  the  whole  service,  nor  feel  one 
motion  of  repentance  in  their  hearts,  all  is  well,  all  is  sure. 
Fie  upon  such  mocking  and  blaspheming  of  God's  holy 
ordinance.  Churches  were  made  for  another  purpose,  that 
is,  to  resort  thither,  and  to  serve  God  truly,  there  to  learn 
his  blessed  will,  there  to  call  upon  his  mighty  name,  there 
to  use  the  holy  sacraments,  there  to  travail  how  to  be  in 
charity  with  thy  neighbour,  there  to  have  thy  poor  and 
needy  neighbour  in  remembrance,  from  thence  to  depart 


•  cared  not]  forced  not  A. 
"» goodly]  godly  A. 


n  plain]  homely  A. 

«>  and  dangerous]  and  a  dangerous  A. 


of  the  Place  and  Time  of  Prayer. 


311 


better  and  more  godly  than  thou  earnest  thither.  Fmally, 
God's  vengeance  hath  been  and  is  daily  provoked,  because 
much  wicked  people  pass  nothing  to  resort  to  the  church, 
either  for  that  they  are  so  sore  bhnded,  that  they  understand 
nothing  of  God  and  godliness,  and  care  not  with  devilish 
example  to  offend  their  neighbours,  or  else  for  that  they  see 
the  church  altogether  scoured  of  such  gay  gazing  sights,  as 
their  gross  fantasy  was  greatly  delighted  with,  because  they 
see  the  false  religion  abandoned,  and  the  true  restored,  which 
seemeth  an  unsavoury  thmg  to  their  unsavoury  taste ;  as 
may  appear  by  this,  that  a  woman  said  to  her  neighbour, 
"  Alas,  gossip,  what  shall  we  now  do  at  church,  since  all  the 
saints  are  taken  away,  since  all  the  goodly  sights  we  were 
wont  to  have  are  gone,  since  we  cannot  hear  the  like  piping, 
smging,  chanting,  and  playing  upon  the  organs,  that  we 
could  before."  But,  dearly  beloved,  we  ought  greatly  to 
rejoice,  and  give  God  thanks,  that  our  churches  are  delivered 
out  of  allP  those  things  which  displeased  God  so  sore,  and 
filthily  defiled  his  holy  house  and  his  place  of  prayer,  for  the 
which  he  hath  justly  destroyed  many  nations,  according  to 
the  saying  of  St.  Paul,  Jf  any  man  defile  the  temple  ofiCoT.z.Li7.} 
God,  God  icillhim  destroy.  And  this  ought  we  greatly  to 
praise  God  for,  that  such  superstitious  and  idolatrous^  man- 
ners as  were  utterly  naught,  and  defaced  God's  glory,  are 
utterly  abolished,  as  they  most  justly  deserved :  and  yet 
those  things  that  either  God  was  honoured  with,  or  his 
people  edified,  are  decently  retained,  and  in  our  churches 
comely  practised.  But  now,  forasmuch  as  ye  perceive  it 
is  God's  determinate  pleasure  ye  should  resort  unto  your 
churches  upon  the  day  of  holy  rest ;  seeing  ye  hear  what 
displeasure  God  conceiveth,  what  plagues  he  poureth  upon 
his  disobedient  people  ;  seeing  ye  understand  what  blessings 
of  God  are  given,  what  heavenly  commodities  come  to  such 
people  as  desirously  and  zealously  use  to  resort  unto  their 
churches  ;  seeing  also  ye  are  now  friendly  bidden,  and  jointly 
called,  beware  that  ye  slack  not  your  duty,  take  heed  that 
you  suffer  nothing  to  let  you  hereafter  to  come  to  the  church 
at  such  times  as  you  are  ordinarily^"  appointed  and  com- 
manded. Our  saviour  Christ  telleth  in  a  parable,  that  a 
^reat  supper  was  prepared,  guests  were  bidden,  many  ex- 
cused themselves,  and  would  not  come:  I  tell  you,  saitliLuke  i4.  [24.] 
Christ,  none  of  them  that  were  called  shall  taste  of  my 
nipper.    This  great  supper  is  the  true  religion  of  almighty 


P  out  of  all]  of  all  A. 

"J  idolatrous]  idolatrious  A. 


'  ordinarily]  orderly  A. 


312  The  Second  Part  of  the  Sermon,  8fc. 


God,  wherewith  he  will  be  worshipped  in  the  due  receiving 
of  his  sacraments,  and  sincere  preaching  and  hearing  of"  his 
holy  word,  and  practising*  the  same  by  godly  conversation. 
This  feast  is  now  prepared  in  God's  banqueting-house,  the 
church ;  you  are  thereunto  called  and  jointly  bidden :  if  you 
refuse  to  come,  and  make  your  excuses,  the  same  will  be 
answered  to  you  that  was  unto  them.  Now  come  therefore, 
dearly  beloved,  without  delay,  and  cheerfully  enter  into 
God's  feasting-house,  and  become  partakers  of  the  benefits 
provided  and  prepared  for  you.  But  see  that  you  come 
thither  with  your  holy-day  garment,  not  like  hypocrites,  not 
of  a  custom"  and  for  manner  sake^,  not  with  loathsomeness,  j 
as  though  ye  had  rather  not  come  than  come,  if  ye  were  at 
your  liberty.  For  God  hateth  and  punisheth  such  counter-  ; 
feit  hypocrites,  as  appeareth  by  Christ's  former  parable. 
[Matt  22. 12,  friend,  saith  God,  hoiv  earnest  thou  in  xoithout  a  ived-  \ 
^^'^  ding-garment?    Jind  therefore  commanded  his  servants 

to  bind  hiyn  hand  and  foot,  and  to  cast  him  into  utter 
darkness^,  where  shall  be  iveeping,  and  ivailing,  and  gnash- 
ing of  teeth.  To  the  intent  that  ye  may^  avoid  the  like 
danger  at  God's  hand,  come  to  the  church  on  the  holy-day, 
and  come  in  your  holy-day  garment;  that  is  to  say,  come 
Avith  a  cheerful  and  a  godly  mind,  come  to  seek  God's  glory, 
and  to  be  thankful  unto  him,  come  to  be  at  one  with  thy 
neighbour,  and  to  enter  in  friendship  and  charity  with  him. 
Consider  that  all  thy  doings  stink  before  the  face  of  God,  if 
thou  be  not  in  charity  with  thy  neighbour.  Come  with  an 
heart  sifted  and  cleansed  from  worldly  and  carnal  aff'ections 
and  desires,  shake  otf  all  vain  thoughts  which  may  hinder 
thee  from  God's  true  service.  The  bird,  when  she  will  fly% 
shaketh  her  wings  :  shake  and  prepare  thyself  to  fly*'  higher 
than  all  the  birds  in  the  air,  that,  after  thy  duty  duly  done  in 
this  earthly  temple  and  church,  thou  mayest  fly<=  up,  and  be 
received  into  the  glorious  temple  of  God  in  heaven,  through 
Christ  Jesus  our  Lord ;  to  whom  with  the  Father  and  the  j 
Holy  Ghost  be  all  glory  and  honour.    Amen.  j 

•  hearing  of]  hearing  A.  •  that  ye  may]  ye  may  A.  | 
« and  practising]  practising  A.           » fly]  flee  A.B.  j 

of  a  custom]  for  a  custom  A.  ^  fly]  flee  A.B. 

*  manner  sake]  manners  sake  B.  "  fly]  flee  A,B.  _  I 
y  utter  darkness]  the  utter  dark-  '  ' 

ness  A. 


i 


AN 


HOMILY, 


WHEREIK  IS  DECLARED, 


That  Common  Prayer  and  Sacraments  ought  to  he 
ministered  in  a  Tongue  that  is  understood^  of  the 
Hearers, 


Among  the  manifold  exercises  of  God's  people,  dear 
Christians,  there  is  none  more  necessary  for  all  estates,  and 
at  all  times,  than  is  public  prayer,  and  the  due  use  of  sacra- 
ments.   For  in  the  first  we  beg  at  God's  hands^  all  such 
things,  as  otherwise  we  cannot  obtain :  and  in  the  other  he 
embraceth  us,  and  offereth  himself  to  be  embraced  of  us. 
Knowing  therefore  that  these  two  exercises  are  so  necessary 
for  us,  let  us  not  think  it  unmeet  to  consider,  first  what 
prayer  is,  and  what  a  sacrament  is ;  and  then,  how  many 
sorts  of  prayers  there  be,  and  how  many  sacraments ;  so 
shall  we  the  better  understand  how  to  use  them  aright.  To 
know  what  they  be,  St.  Augustm  teacheth  us  in  his  book,  August,  de 
entitled.  Of  the  Spirit  and  the  Soul:  he  saith  thus^  of^pi/ituei 
prayer;  "Prayer  is  (saith  he)  the  devotion  of  the  mind,^"""*" 
that  is  to  say,  the  returning  to  God,  through  a  godly  and 
humble  affection,  which  affection  is  a  certain  willing  and 
sweet  inclining  of  the  mind  itself  towards  God.''    And  in  August,  lib  2. 
the  second  book  against  the  Adversary  of  the  Law  and  the  sarTo?L 
Prophets*^,  he  calleth  sacraments  holy  signs.    And  writing  p/oph. 
to  Bonifacius  of  the  baptism  of  infants,  he  saith,  "If  sacra- August,  ad 
ments  had  not  a  certain  similitude  of  those  things  whereof 
they  be  sacraments,  they  should  be  no  sacraments  at  all. 
And  of  this  similitude  they  do  for  the  most  part  receive  the 
names  of  the  self-same^  things  they  signify."    By  these 
words  of  St.  Augustin  it  appeareth,  that  he  alloweth  the 

•  understood]  understanded  A.  ^  and  the  Prophets]  and  Prophets 

"  hands]  hand  A.  A. 

^  thus]  this  A.  e  self-same]  self  A. 

27* 


314 


Of  Common  Prayer  and  Sacraments, 


common  description  of  a  sacrament,  which  is,  that  it  is  a 
visible  sign  of  an  invisible  grace  ;  that  is  to  say,  that  setteth 
out  to  the  eyes  and  other  outward  senses  the  inward  work- 
ing of  God's  free  mercy,  and  doth,  as  it  were,  seal  in  our 
hearts  the  promises  of  God.  And  so  was  circumcision  a 
sacrament,  which  preached  unto  the  outward  senses  the  in- 
ward cutting  away  of  the  foreskin  of  the  heart,  and  sealed 
and  made  sure  in  the  hearts  of  the  circumcised  the  promise 
of  God  touchhig  the  promised  seed  that  they  looked  for. 
Now  let  us  see  how  many  sorts  of  prayer,  and  how  many 
sacraments  there  be.  In  the  scriptures  we  read  of  three 
sorts  of  prayer,  whereof  two  are  private,  and  the  third  is 
common.    The  first  is  that  which  St.  Paul  speaketh  of  in 

1  Tim.  2.  [8.]  his  cpistlc  to  Timothy,  saying,  I  will  that  men  pray  in  every 
place,  lifting  up  pure  hands,  without  wrath  or  striving^. 
And  it  is  the  devout  lifting  up  of  the  mind  to  God,  without 
the  uttering  of  the  heart's  grief  or  desire  by  open  voice.  Of 
this  prayer  we  have  example  in  the  first  book  of  the  Kings, 
in  Anna  the  mother  of  Samuel,  when  in  the  heaviness  of  her 
heart  she  prayed  in  the  temple,  desiring  to  be  made  fruitful. 

isam.  i.[i3.]  She  prayed  in  her  heart,  saith  the  text,  but  there  ivas  no 
voice  heard.  After  this  sort  must  all  Christians  pray,  not 
once  in  a  week,  or  once  in  a  day  only ;  but,  as  St.  Paul 

1  Thess. 5.  [17.]  writeth  to  the  Thessalonians,  ivithout  ceasing.    And  as  St. 

James  5.  [16.]  Jamcs  writcth.  The  continual  prayer  of  a  just  man  is  of 
much  force.    The  second  sort  of  prayer  is  spoken  of  in  the 

Malt.  6.  [6.]  gospel  of  Matthew,  where  it  is  said,  fVhen  thou  prayest, 
enter  into  thy  secret  closet;  and,  when  thou  hast  shut  the 
door  to  thee, pray  unto  thy  father  in  secret ;  and  thy  father, 
which  seeth  in  secret,  shall  reward  thee.  Of  this  sort  of 
prayer  there  be  sundry  examples  in  the  scriptures ;  but  it 
shall  suffice  to  rehearse  one,  which  is  written  in  the  Acts  of 
the  Apostles. 

Acts  10.  [1,3.  Cornelius,  a  devout  man,  a  captain  of  the  Italian  army, 
30,31.]  saith  to  Peter,  that  being  in  his  house  in  prayer  at  the  ninth 
hour,  there  appeared  unto  him  one  in  a  white  garment,  &c. 
This  man  prayed  unto  God  in  secret,  and  was  rewarded 
openly.  These  be  the  two  private  sorts  of  prayer :  the  one 
mental,  that  is  to  say,  the  devout  lifting  up  of  the  mind  to 
God ;  and  the  other  vocal,  that  is  to  say,  the  secret  uttering 
of  the  griefs  and  desires  of  the  heart  with  words,  but  yet  in 
a  secret  closet,  or  some  solitary  place.  The  third  sort  of 
prayer  is  public  or  common.  Of  this  prayer  speaketh  our  sa- 
Mati.  18.  [19,  viour  Christ,  when  he  saith.  If  two  of  you  shall  agree  upon 

20.] 

^  or  striving]  and  striving  A. 


Of  Common  Prayer  and  Sacraments.  315 


earth  upon  any  thing,  tvhatsoever  ye  shall  ask,  my  father 
which  is  in  heaven  shall  do  it  for  you:  for  ivheresoever  two 
or  three  be  gathered  together  in  my  name,  there  am  I  in  the 
midst  of  them.    Although  God  hath  promised  to  hear  us 
when  we  pray  privately,  so  it  be  done  faithfully  and  de- 
voutly ;  (for  he  saith,  Call  upon  me  in  the  day  of  thy  trou-vs.  so.  [i5.] 
ble,  and  I loill  hear  thee.    And  Ellas,  being  but  a  mortal Jatmes  5.  [i7, 
ma?!,  saith  St.  James,  prayed,  and  heaven  icas  shut  thrce^^'^ 
years  and  six  months  ;  and  again  he  prayed,  and  the  hea- 
ven gave  rain:)  yet  by  the  histories  of  the  Bible  it  appear- 
eth,  that  public  and  common  prayer  is  most  available  before 
God,  and  therefore  is  much  to  be  lamented  that  it  is  no  bet- 
ter-esteemed among  us,  which  profess  to  be  but  one  body 
in  Christ.    When  the  city  of  Nineveh  was  threatened  to  be  Jonah  3.  [4- 
destroyed  within  forty  days,  the  prince  and  the  people?^*^-^ 
joined  themselves  together  in  public  prayer  and  fasting, 
and  were  preserved.     In  the  prophet  Joel,  God  com-  joei  2.  [15-17.] 
manded''  a  fasting  to  be  proclaimed,  and  the  people  to  be 
gathered  together,  young  and  old,  man  and  woman,  and 
are  taught  to  say  with  one  voice.  Spare  iis,  0  Lord,  spare 
thy  people,  and  let  not  thine  inheritance  he  brought  to  con- 
fusion.   When  the  Jews  should  have  been  destroyed  all  in 
one  day  through  the  malice  of  Haman,  at  the  command- 
ment of  Esther  they  fasted  and  prayed,  and  were  preserved.  Esther  4.  [I6.] 
W^hen  Holophernes  besieged  Bethulia,  by  the  advice  of  Ju-  judith  8.  [17.] 
dith  they  fasted  and  prayed,  and  were  delivered.  When 
Peter  was  in  prison,  the  congregration  joined  themselves  to- Acts  12.  [5.] 
gether  in  prayer,  and  Peter  was  wonderfully  delivered.  By 
these  histories  it  appeareth,  that  common  or  public  prayer 
is  of  great  force  to  obtain  mercy  and  deliverance  at  our 
heavenly  father's  hand. 

Therefore,  brethren,  I  beseech  you,  even  for  the  tender 
naercies  of  God,  let  us  no  longer  be  negligent  in  this  behalf: 
DUt  as  a  people'  willing  to  receive  at  God's  hand  such  good 
hings  as  in  the  common  prayer  of  the  church  are  craved, 
et  us  join  ourselves  together  in  the  place  of  common  prayer, 
md  with  one  voice  and  one  heart  beg  at  our  heavenly 
ather  all  those  things  which  he  knoweth  to  be  necessary  for 
is.  I  forbid  you  not  private  prayer,  but  I  exhort  you  to 
isteem  common  prayer  as  it  is  worthy.  And  before  all 
hings,  be  sure  that,  in  all  these  three  sorts  of  prayer,  your 
ninds  be  devoutly  lifted  up  to  God,  else  are  your  prayers 
0  no  purpose  ;  and  this  saying  shall  be  verified  in  you ; 
This  people  honoureth  me  with  their  lips,  but  their  heart    Isaiah  29.  [13.] 

Matt.  15.  [8.] 

8  and  the  people]  and  people  A.  '  a  people]  the  people  B. 

^  commanded]  commandeth  A. 


316  Of  Common  Prayer  and  Sacraments, 

far  from  me.    Thus  much  for  the  three  sorts  of  prayer, 
whereof  we  read  in  the  scriptures.    Now  with  hke,  or  ra- 
ther more  brevity,  you  shall  hear  how  many  sacraments 
there  be,  that  were  instituted  by  our  saviour  Christ,  and 
are  to  be  continued,  and  received  of  every  Christian  in  due 
time  and  order,  and  for  such  purpose  as  our  saviour  Christ 
willed  them  to  be  received.    And  as  for  the  number  of 
them,  if  they  should  be  considered  according  to  the  exact 
signification  of  a  sacrament,  namely,  for  the  visible''  signs, 
expressly  commanded  in  the  New  Testament,  whereunto  is 
annexed  the  promise  of  free  forgiveness  of  our  sin,  and  of 
our  holiness  and  joining  in  Christ,  there  be  but  two ;  namely, 
baptism,  and  the  supper  of  the  Lord.    For  although  abso- 
lution hath  the  promise  of  forgiveness  of  sin ;  yet  by  the  j 
express  word  of  the  New  Testament  it  hath  not  this  pro-  \ 
mise  annexed  and  tied  to  the  visible  sign,  which  is  imposi- 
tion of  hands.    For  this  visible  sign  (I  mean  laying  on  of  , 
hands)  is  not  expressly  commanded  in  the  New  Testament ; 
to  be  used  in  absolution,  as  the  visible  signs  in  baptism  and  i 
the  Lord's  supper  are  :  and  therefore  absolution  is  no  such ; 
sacrament  as  baptism  and  the  communion  are.    And  though 
the  ordering  of  ministers  hath  his  visible  sign  and  promise ; j 
yet  it  lacks  the  promise  of  remission  of  sin,  as  all  other  sa- 
craments besides  the  two  above  named'  do.    Therefore  nei- 
ther it,  nor  any  other  sacrament™  else,  be  such  sacraments 
as  baptism  and  the  communion  are.    But  in  a  general  ac-: 
ception,  the  name  of  a  sacrament  may  be  attributed  to  any 
thing,  whereby  an  holy  thing  is  signified.    In  which  under- 
standing of  the  word,  the  ancient  writers  have  given  this 
name,  not  only  to  the  other  five,  commonly  of  late  years 
rionyaiua,      taken  and  used  for  supplying  the  number  of  the  seven  sa-| 
Bernard.de    cramcnts;  but  also  to  divers  and  sundry  other  ceremonies, 
etTbiJt^'"'"''  as  to  oil,  washing  of  feet,  and  such  like ;  not  meaning 
Pedum.        thereby  to  repute  them  as  sacraments,  in  the  same  signifi- 
cation that  the  two  forenamed  sacraments  are.    And  there- 
fore St.  Augustin,  weighing  the  true  signification  and  exact 
meaning  of  the  word,  writing  to  Januarius,  and  also  in  the 
third  book  of  Christian  Doctrine,  affirmeth,  that  the  sacra- 
ments of  the  Christians,  as  they  are  most  excellent  in  signi- 
fication, so  are  they  most  few  in  number;  and  in  both  places 
maketh  mention  expressly"  of  two,  the  sacrament  of  bap- 
tism, and  the  supper  of  the  Lord.    And  although  there  are 
retained  by  the  order  of  the  church  of  England,  besides 
these  two,  certain  other  rites  and  ceremonies  about  the  in- 


k  the  visible]  visible  A.  «"  sacrament]  sacraments  A. 

I  the  two  above  named]  omitted  A.       »  expressly]  expressedly  A. 


Of  Common  Prayer  and  Sacraments.  317 


stitution  of  ministers  in  the  church,  matrimony,  confirma- 
tion of  children",  by  examining  them  of  their  knowledge  in 
the  articles  of  the  faith,  and  joining  thereto  the  prayers  of 
the  church  for  them,  and  likewise  for  the  visitation?  of  the 
sick ;  yet  no  man  ought  to  take  these  for  sacraments,  in 
such  signification  and  meaning  as  the  sacrament  of  baptism 
and  the  Lord's  supper  are :  but  either  for  godly  states  of 
hfe,  necessary  in  Christ's  church,  and  therefore  worthy  to 
be  set  forth  by  public  action  and  solemnity,  by  the  ministry 
of  the  church,  or  else  judged  to  be  such  ordinances  as  may 
make  for  the  instruction,  comfort,  and  edification  of  Christ's 
church. 

Now,  understanding  sufficiently  what  prayer  is,  and  what 
a  sacrament  is  also ;  and  how  many  sorts  of  prayers  there 
be,  and  how  many  sacraments  of  our  saviour  Christ's  insti- 
tution; let  us  see  whether  the  scriptures  and  examples^i  of 
the  primitive  church  will  allow  any  vocal  prayer,  that  is, 
when  the  mouth  uttereth  the  petitions  with  voice,  or  any 
manner  of  sacrament,  or  other  public  or  common*"  rite  or 
action,  pertaining  to  the  profit  and  edifying  of  the  un- 
learned', to  be  ministered  in  a  tongue  unknown,  or  not  mi- 
derstood*  of  the  minister  or  people :  yea,  and  whether  any 
person  may  privately  use  any  vocal  prayer  in  a  language 
that  he  himself  understandeth  not.  To  this  question  we 
must  answer,  No.  And  first  of  common  prayer  and  ad- 
ministration of  sacraments.  Although  reason,  if  it  might 
rule,  would  soon  persuade  us  to  have  our  common  prayer 
and  administration  of  the  sacraments"  in  a  known  tongue, 
both  for  that  to  pray  commonly,  is  for  a  multitude  to  ask 
one  and  the  self-same^  thing  with  one  voice,  and  one  con- 
sent of  mind ;  and  to  administer  a  sacrament  is,  by  the  out- 
ward word  and  element  to  preach^  to  the  receiver  the  inward 
and  invisible  grace  of  God ;  and  also  for  that  both  these  exer- 
cises were  first  instituted,  and  are  still  continued,  to  the  end 
that  the  congregation  of  Christ  might  from  time  to  time  be 
put  in  remembrance  of  their  unity  in  Christ,  and  that,  as 
members  all  of  one  body,  they  ought,  both  in  prayers  and 
otherwise,  to  seek  and  desire  one  another's  commodity,  and 
not  their  own  without  others :  yet  shall  we  not  need  to  flee 
to  reasons  and  proofs^  in  this  matter,  sith  we  have  both  the 


"  of  children]  of  the  children  B.  "  of  the  sacraments]  of  sacraments 

p  the  visitation]  visitation  A.  A. 

*)  and  examples]  and  the  examples  A.    *  self-same]  self  A. 

'  or  common]  and  common  A.  y  to  preach]  to  teach  A. 

»  unlearned]  poor  congregation  A.      ^  reasons   and   proofs]  reasons 

*  understood]  understand  A.  proves  A. 


I 


318 


Of  Common  Prayer  and  Sacraments, 


plain  and  manifest  words  of  the  scripture,  and  also  the  con- 
sent of  the  most  learned*  and  ancient  writers,  to  commend 
the  prayers  of  the  congregation  in  a  known  tongue.  First, 
1  Cor.  14.  [26.]  Paul  to  the  Corinthians  saith,  Let  all  things  be  done  to  edi- 
fying. Which  cannot  be,  unless  common  prayers  and  ad- 
ministration of  sacraments  be  in  a  tongue  known  to  the 
people.  For  where  the  prayers  spoken  by  the  minister, 
and  the  words  in  the  administration  of  the  sacraments,  be 
not  understood"*  of  them  that  be  present,  they  cannot 
thereby  be  edified.  For,  as,  when  the  trumpet  that  is  blown 
in  the  field  giveth  an  uncertain  sound,  no  man  is  thereby 
stirred  up  to  prepare  himself  to  the  fight;  and  as,  when  an 
instrument  of  music  niaketh  no  distinct  sound,  no  man  can 
tell  what  is  piped :  even  so,  when  prayers  or  administration 
of  sacraments  shall  be  in  a  tongue  unknown  to  the  hearers, 
which  of  them  shall  be  thereby  stirred  up  to  lift  up  his 
mind  to  God,  and  to  beg  with  the  minister  at  God's  hand, 
those  things  which  in  the  words  of  his  prayers  the  minister 
asketh  ?  or  who  shall  in  the  ministration  of  the  sacraments 
understand  what  invisible  grace  is  to  be  craved  of  the 
hearer,  to  be  wrought  in  the  inward  man  ?  Truly  no  man 
[icor.  14. 2,  at  all.  For,  saith  St.  Paul,  He  that  speaketh  in  a  tongue 
^^•^  unknown,  shall  be  to*^  the  hearer  an  alien^,  which  in  a 

Christian  congregation  is- a  great  absurdity. 
Ephes.  2.  [19.]  For  zve  are  not  strangers  one  to  another,  but  ive  are  the 
an?i2^[i2  •[ ^^tize'ns  of  the  saints,  and  of  the  household  of  God,  yea,  and 
members  of  one  body.  And  therefore  whiles  our  minister  is 
in  rehearsing  the  prayer  that  is  made  in  the  name  of  us  all, 
we  must  give  diligent  ears^  to  the  words  spoken  by  him, 
and  in  heart  beg  at  God's  hand  those  things  that  he  beggeth 
in  words.  And  to  signify  that  we  do  so,  we  say  Amen  at 
the  end  of  the  prayer  that  he  maketh  in  the  name  of  us  all. 
And  this  thing  can  we  not  do  for  edification,  unless  we 
understand  what  is  spoken.  Therefore  it  is  required  of  ne- 
cessity, that  the  common  prayer  be  had  in  a  tongue  that 
the  hearers  do  understand.  If  ever  it  had  been  tolerable 
to  use  strange  tongues  in  the  congregations,  the  same  might 
have  beeri  in  the  time  of  Paul  and  the  other  apostles,  when 
they  were  miraculously  endued  with  gifts^  of  tongues.  For 
it  might  then  have  persuaded  some  to  embrace  the  gospel, 
when  they  had  heard  men  that  were  Hebrews  born,  and 
unlearned,  speak  the  Greek,  the  Latin,  and  other  languages. 
But  Paul  thought  it  not  tolerable  then  :  and  shall  we  use  it 


*  most  learned]  noble  learned  A.        ^  alien]  alient  A.  aliant  B. 
understood]  understanded  A.  *  ears]  ear  A. 

*  to]  unto  A.  '  gifts]  the  gift  A. 


Of  Common  Prayer  and  Sacraments. 


319 


now,  when  no  man  cometh  by  that  knowledge?  of  tongues, 
otherwise  than  by  diligent  and  earnest  study  ?  God  forbid. 
For  we  should  by  that  means  bring  all  our  chm'ch  exercises 
to  frivolous  superstition,  and  make  them  altogether  unfruit- 
ful. Luke  writeth,  that  when  Peter  and  John  were  d is- Acts  4.  [23, 
charged  by  the  princes  and  high-priests  of  Jerusalem,  they^^'^ 
came  to  their  fellows,  and  told  them  all  that  the  princes  of 
the  priests  and  elders  had  spoken  to  them'^.  Which  lohen 
they  heard^  they  lifted  up  their  voice  together  to  God  with 
one  assent,  and  said^  Lord,  thou  art  he  that  hast  made  hea- 
ven and  earth,  the  sea,  and  all  things  that  are  in  them,  &.c. 
Thus  could  they  not  have  done,  if  they  had  prayed  in  a 
strange  tongue,  that  they  had  not  understood'.  And  no 
doubt  of  it,  they  did  not  all  speak  with  several  voice*^,  but 
some  one  of  them  spake  in  the  name  of  them  all,  and  the 
rest,  giving  diligent  ear  to  his  words,  consented  thereunto, 
and  therefore  it  is  said,  that  they  lifted  up  their  voice  toge- 
ther. St.  Luke  saith  not,  their  voices,  as  many ;  but  their 
voice,  as  one.  That  one  voice  therefore  was  in  such  language 
as  they  all  understood,  otherwise  they  could  not  have  lifted 
it  up  with  the  consent  of  their  hearts  :  for  no  man  can  give 
consent  of  the  thing  that  he  knoweth  not\  As  touching 
the  times  before  the  coming  of  Christ,  there  was  never  man 
yet  that  would  affirm,  that  either  the  people  of  God,  or 
other,  had  their  prayers  or  administrations  of  the  sacra- 
ments™, or  sacrifices,  in  a  tongue  that  they  themselves 
understood  not.  As  for  the  time  since  Christ,  till  that 
usurped  power  of  Rome  began  to  spread  itself,  and  to  in- 
force  all  the  nations  of  Europe  to  have  the  Romish  lan- 
guage in  admiration,  it  appeareth,  by  the  consent  of  the 
most  ancient  and  learned  writers,  that  there  was  no  strano:e 
or  unknown  tongue  used  in  the  congregation^  of  Christians. 

Justinus  Martvr,  who  lived  about  one  hundred  and  sixty  Justi  nus  Apol. 
years  after  Christ,  saith  thus  of  the  administration  of  the^- 
Lord's  supper  m  his  time  :  "Upon  the  Sunday  assembUes 
are  made,  both  of  them  that  dwell  in  cities,  and  of  them 
that  dwell  in  the  country  also.  Amongst  whom,  as  much  as 
may  be,  the  writings  of  the  apostles  and  prophets  are  read. 
Afterwards,  when  the  reader  doth  cease,  the  chief  minister 
i  maketh  an  exhortation,  exhorting  them  to  follow  honest" 
things.    After  this,  we  rise  all  together,  and  offer  prayers  ; 

e  that  knowledge]  the  knowledgeA.  ^  of  the  sacraments]  of  sacraments 

^  to  them]  unto  them  A.  A. 

'  understood]  understand  A.  »  congregation]  congregations  A. 

^  voice]  voices  A.  0  honest]  so  honest  A. 
'  that  he  knoweth  not]  he  knoweth 
not  A. 


320  Of  Common  Prayer  and  Sacraments, 

which  being  ended,  as  we  have  said,  bread  and  wine,  and 
water,  are  brought  forth :  then  the  head  minister  oifereth 
pra3^ers  and  thanksgiving  witii  all  his  power,  and  the  people 
answer.  Amen.''''  These  words,  with  their  circumstances, 
being  duly  considered,  do  declare  plainly,  that  not  only  the 
scriptures  were  read  in  a  known  tongue,  but  also  that  prayer 
was  made  in  the  same,  in  the  congregations  of  Justin's  time. 
Basilius  Magnus  and  Johannes  Chrysostomus  did  in  their 
time  prescribe  public  orders  of  public  administration,  which 
they  call  liturgies  :  and  in  them  they  appointed  the  people 
to  answer  to  the  prayers  of  the  minister  sometime,  Amen, 
sometime.  Lord  have  mercy  upon  us,  sometime.  And  with 
thy  spirit,  and.  We  have  our  hearts  lifted  up  unto  the 
Lord,  Src.  Which  answers  the  people  could  not  have  made 
in  due  time,  if  the  prayers  had  not  been^'  in  a  tongue  that 

Epist.  63.  they  understood.  The  same  Basil,  writhig  to  the  clergy  of 
Neocaesarea,  saith  thus  of  his  usage  in  common  prayer,  ap- 
pointing one  to  begin  the  song,  the  rest  follow  :  and  so  with 
divers  songs  and  prayers  passing  over  the  night,  at  the 
dawning  of  the  day  all  together  (even  as  it  were  with  one 
mouth  and  one  heart)  they  sing  unto  the  Lord  a  song  of 
confession,  every  man  framing  unto  himself  meet  words  of 
repentance.  In  another  place  he  saith,  "  If  the  sea  be  fair, 
how  is  not  the  assembly  of  the  congregation  much  more 
fair,  in  whichi  a  joined  sound  of  men,  women,  and  chil- 
dren, (as  it  were  of  the  waves  beating  on  the  shore,)  is 
sent  forth  in  our  prayers  unto  our  God  ?    Mark  his  words  : 

Basil.  "A  joined  sound  (saith  he)  of  men,  women,  and  children:" 

Horn.  4.  which  cannot  be,  unless  they  all  understand  the  tongue 
wherein  the  prayer  is  said"".  And  Chrysostom  upon  the 
words  of  Paul  saith.  So  soon  as  the  people  hear  these 

1  Cor.  14.  [16.]  words,  World  xuithout  end,  they  all  do  forthwith  answer. 

Amen.    This  could  they  not  do,  unless  they  understood  the 

Dionya.  word  spokcn  by  the  priest.  Dionysius  saith,  that  hymns 
were  said  of  the  whole  multitude  of  people  in  the  ad-  i 

Cyprian.       ministration  of  the  communion.    Cyprian  saith,  the  pries 

Dominica  ^^"^  Prepare  the  minds  of  the  brethren  with  a  preface  be 
ominica.      ^^^^  ^j^^  prayer,  saying.  Lift  up  your  hearts;  that  while; 

the  people  doth  answer,  We  have  our  hearts  lifted  up  tt 
the  Lord,  they  be  admonished  that  they  ought  to  think  oi  . 
none  other  thing  than  the  Lord.    St.  Ambrose  writing  upoi 

1  Cor.  14.  [2.]  the  words  of  St.  Paul  saith.  This  is  it  that  he  saith,  because  : 
he,  which  speaketh  in  an  unknown  tongue,  speaketh  t(  .• 


p  been]  been  made  A. 
^  in  which]  which  A. 


is  said]  is  had  A. 


Of  Common  Prayer  and  Sacraments. 


321 


God,  for  he  knoweth  all  things :  but  men  know  not,  and 
therefore  there  is  no  profit  of  this  thing.  And  again 
upon  these  words :  "  If  thou  bless,  or  give  thanks  with  the  [i  Cor.  u  lej 
spirit,  how  shall  he  that  occupieth  the  room  of  the  unlearned 
say,  jlmen,  at  thy  giving  of  thanks,  seeing  he  understandeth 
not  what  thou  sa^^est?"  This  is%  saith  Ambrose,  if  thou 
speak  the  praise  of  God  in  a  tongue  unknown  to  the  hearers. 
For  the  unlearned  hearing  that  which  he  understandeth  not, 
knoweth  not  the  end  of  the  prayer,  and  answereth  not 
x^men :  which  word  is  as  much  to  say,  as  truth,  that  the 
blessing  or  thanksgiving  may  be  confirmed.  For  the  con- 
firmation of  the  prayer  is  fulfilled  by  them  that  do  answer, 
Jimen,  that  all  things  spoken  might  be  confirmed  in  the 
minds  of  the  hearers,  through  the  testimony  of  the  truth. 
And  after  many  weighty  words,  to  the  same  end  he  saith, 
The  conclusion  is  this,  that  nothing  should  be  done  in  the 
church  in  vam;  and  that  this  thing  ought  chiefly  to  be 
laboured  for,  that  the  unlearned  also  might  take  profit,  lest 
any  part  of  the  body  should  be  dark  through  ignorance. 
And  lest  any  man  should  think  all  this  to  be  meant  of 
preaching,  and  not  of  prayer,  he  taketh  occasion  of  these 
words  of  St.  Paul,  If  there  be  not  an  interpreter,  let  him  licot.h.  23.2 
keep  silence  in  the  churchy  to  say  as  foUoweth:  Let  him 
pray  secretly,  or  speak  to  God,  who  heareth  all  things  that 
be  dumb  :  for  in  the  church  must  he  speak  that  may  profit 
all  persons.  St.  Hierom,  writing  upon  these  words  of  St. 
Paul,  How  shall  he  that  suppUeth  t  fie  place  of  the  unlearn-{\  Cor.  14. 16.] 
ed,  (^'C.  saith,  It  is  the  layman,  whom  Paul  understandeth 
here  to  be  in  the  place  of  the  ignorant  man,  which  hath  no  ec- 
clesiastical office  :  How  shall  he  answer  Amen  to  the  prayer 
that  he  XLndtrstandeth  not]  And  a  little  after,  upon  the 
words  of  St.  Paul,  For  if  1  should  pray  in  a  tongue,  <^'C.  [i  cor.  u.  U  ] 
he  saith  thus ;  This  is  Paul's  meaning :  If  any  man  speak 
in  strange  and  unlmown  tongues,  his  mind  is  made^  un- 
fruitful, not  to  himself,  but  to  the  hearer :  for  whatsoever 
is  spoken,  he  knoweth  it  not.  St.  Augustin,  writing  upon 
the  eighteenth  Psalm,  saith.  What  this  should  be,  we  ought  Ps.  is. 
to  understand,  that  we  may  sing  with  reason  of  man,  and 
not**  with  chattering  of  birds.  For  ousels^,  popinjays,  ra- 
vens, piesy,  and  other  such  like  birds,  are  taught  by  men  to 
I  prate  they  know  not  what :  but  to  sing  with  understanding 
is  given  by  God's  holy  will  to  the  nature  of  man.  Again,  De  Ma-ist. 
the  same  Augustin  saith,  There  needeth  no  speech  when 


•  This  is]  That  is  A.  ^  ousels]  owls  B. 

'  is  made]  made  A.  ^  popinjays,  ravens,  pies]  andpop- 

■  and  not]  not  A.  injavs,  and  ravens,  and  pies  A. 
28 


322  Of  Common  Fraytr  and  Sacraments. 

we  pray,  saving  perhaps,  as  the  priests  do,  for  to  declare 
their  meaning,  not  that  God,  but  that  men  may  hear  them. 
And  so  being  put  in  remembrance  by  consenting  with  the 
priest,  they  may  hang  upon  God.  Thus  are  we  taught, 
both  by  the  scripture^  and  ancient  doctors,  that,  in  the 
administration  of  common  prayer  and  sacraments,  no  tongue 
unknown  to  the  hearers  ought  to  be  used.  So  that  for  the 
satisfying  of  a  Christian  man's  conscience  we  need  to  spend 
no  more  time  in  this  matter.  But  yet  to  stop  the  mouths  of 
the  adversaries,  which  stay  themselves  much  upon  general 
decrees,  it  shall  be  good  to  add  to  these  testimonies  of  scrip- 
tures and  doctors,  one  constitution,  made  by  Justinian  the 
emperor,  who  lived  five  hundred  twenty  and  seven  years 
after  Christ,  and  was  emperor  of  Rome.    The  constitution 

Novel,  constit.is  this :  "We  command  that  all  bishops  and  priests  do  cele- 

^-  brate  the  holy  oblation,  and  the  prayers  used  in  holy  bap- 

tism; not  speaking  low,  but  with  a  clear  or  loud  voice, 
which  may  be  heard  of  the  people,  that  thereby  the  mind  of 
the  hearers  may  be  stirred  up  with  great  devotion,  in  utter- 
ing the  prayers  of  the  Lord  God ;  for  so  the  holy  apostle 
teacheth,  in  his  first  epistle  to  the  Corinthians,  saying, 

[icor.  14.  iG,  Truly,  if  thou  only  bless  or  give  thanks  in  spirit,  how 
doth  he,  that^  occupieth  the  place  of  the  unlearned,  say 
Jimen  at  that  thy  giving  thanks^  unto  God?  for  he  \in- 
derstandeth  not  what  thou  say  est.  Thou  verily  gives  t, 
thanks  well,  but  the  other  is  not  edified.  And  again,  in  the  : 
epistle  to  the  Romans,  he  saith,  With  the  heart  a  man  be- 
lieveth  \mto  righteousness,  and  with  the  mouth  confession 

[Rom.  10. 10.]  is  made  unto  salvation.  Therefore  for  these  causes  it  is  con- 
venient, that,  among  other  prayers,  those  things  also,  which 
are  spoken  in  the  holy  oblation,  be  uttered  and  spoken  of  the 
most  religious  bishops  and  priests,  unto  our  lord  Jesus  Christ 
our  God,  with  the  Father  and  the  Holy  Ghost,  with  a  loud 
voice.  And  let  the  most  religious  priests  know  this,  that  if 
they  neglect  any  of  these  things,  that  they  shall  give  an 
account  for  them  in  the  dreadful  judgment  of  the  great  God, 
and  our  saviour  Jesus  Christ.  Neither  will  we,  when  we 
know  it,  rest  and  leave  it  unrevenged.'^ 

This  emperor,  as  Sabellicus  writeth,  favoured  the  bishop  j 
of  Rome ;  and  yet  we  see  how  plain  a  decree  he  maketh,  , 
for  praying^  and  administering  of  sacraments  in  a  known  ; 
tongue,  that  the  devotion  of  the  hearers  might  be  stirred 
up  by  knowledge,  contrary  to  the  judgment  of  them  that 


^  scripture]  scriptures  A.  at  that  thy  giving  thanks]  at  thy 

» that]  which  A.  giving  of  thanks  A. 

«  for  praying]  for  the  praying  A. 


Of  Common  Prayer  and  Sacraments.  323 

would  have  ignorance  to  make  devotion.  He  maketh  it 
also  a  matter  of  damnation  to  do  these  things  in  a  tongue 
that  the  hearers  understand  not.  Let  us  therefore  conclude 
with  God,  and  all  good  men's  assent,  that  no  common 
prayer,  or  sacraments,  ought  to  be  ministered  in  a  tongue 
that  is  not  understood^  of  the  hearers.  Now  a  word  or  two 
of  private  prayer  in  an  unknown  tongue.  We  took  in  hand 
where  we  began  to  speak  of  this  matter,  not  only  to  prove 
that  no  common  prayer,  or  administration  of  sacraments, 
ought  to  be  in  a  tongue  unknown  to  the  hearers,  but  also 
that  no  person  ought  to  pray  privately  in  that  tongue  that 
■  he  himself  understandeth  not.  Which  thing  shall  not  be 
hard^  to  prove,  if  we  forget  not  what  prayer  is.  For  if 
prayer  be  that  devotion  of  the  mind,  which  enforceth  the 
heart  to  lift  up  itself  to  God,  how  should  it  be  said,  that 
that  person  prayeth,  that  understandeth  not  the  words  that 
his  tongue  speaketh  in  prayer  ?  Yea,  how  can  it  be  said 
that  he  speaketh?  For  to  speak  is,  by  voice  to  utter  the 
thought  of  the  mind.  And  the  voice  that  a  man  uttereth  in 
speaking  is  nothing  else  but  the  messenger  of  the  mind,  to 
bring  abroad  the  knowledge  of  that  which  otherwise  lieth 
secret  in  the  heart,  and  cannot  be  known,  according  to  that 
which  St.  Paul  writeth;  What  man,  saith  he,  knoweth  ihei  Cor. 2.  [ii.] 
things  that  appertain  to  man,  savi/ig  only  the  spirit  of 
man,  tvhich  is  in  man  ?  He,  therefore,  that  doth  not  un- 
derstand the  voices  that  his  tongue  doth  utter,  cannot  pro- 
perly be  said  to  speak,  but  rather  to  counterfeit,  as  parrots, 
and  such  other  birds,  use  to  counterfeit  men's  voices.  No 
man,  therefore,  that  feareth  to  provoke  the  wrath  of  God 
against  himself,  will  be  so  bold  to  speak  of  God  unad- 
visedly, without  regard  of  reverent  understanding,  in  his 
presence,  but  he  will  prepare  his  heart  before  he  presume 
to  speak  unto  God.  And  therefore  in  our  common  prayer 
the  minister  doth  oftentimes  say.  Let  us  pray,  meaning 
thereby  to  admonish  the  people,  that  they  should  prepare 
their  ears  to  hear  Avhat  he  should  crave  at  God's  hand,  and 
their  hearts*"  to  consent  to  the  same,  and  their  tongues  to 
say  Amen  at  the  end  thereof  On  this  sort  did  the  prophet 
David  prepare  his  heart,  when  he  said.  My  heart  is  ready,  pg.  57.  [7.  and 
0  God,  my  heart  is  ready,  I  will  sing  and  declare  a  psalm,  ^^s.  10 
The  Jews  also,  when  in  the  time  of  Judith  they  did  with 
all  their  heart  pray  God  to  visit  his  people  of  Israel,  had  so 
prepared  their  hearts  before  they  began  to  pray.    After  this 

^  understood]  understanded  A.  '  their  hearts]  the  hearts  A. 

•  hard]  heard  B. 


324 


OJ  Common  Prayer  and  Sacraments. 


sort  had  Manasses  prepared  his  heart  before  he  prayed,  and 
schron.  33.  said,  tdnd  noiv,  O  Lord^  do  I  botv  the  knees  of  my  hearts, 
asking  of  thee  part  of  thy  merciful  kindness.  When  the 
heart  is  thus  prepared,  the  voice  uttered  from  the  heart  is 
harmonious  in  the  ears  of  God :  otherwise  he  regardeth  it 
not  to  accept  it.  But  forasmuch  as  the  person,  that  so 
babbleth  his  words  without  sense  in  the  presence  of  God, 
sheweth  himself  not  to  regard  the  majesty  of  him  that  he 
speaketh  to  ;  he  taketh  him  as  a  contemner  of  his  almighty 
majesty,  and  giveth  him  his  reward  among  hypocrites,  which 
make  an  outward  show  of  holiness,  but  their  hearts  are  full 
of  abominable  thoughts,  even  in  the  time  of  their  prayers. 
For  it  is  the  heart  that  the  Lord  looketh  upon,  as  it  is 
1  Sam.  16.  [7.]  Written  in  the  history  of  Kings.  If  we  therefore  will  that 
our  prayers  be  not  abominable  before  God,  let  us  so  prepare 
our  hearts  before  we  pray,  and  so  understand  the  things 
that  we  ask  when  we  pray,  that  both  our  hearts  and  voices 
may  together  sound  in  the  ears  of  God's  majesty ;  and  then 
we  shall  not  fail  to  receive  at  his  hand  the  things  that  we 
ask,  as  good  men  which  have  been  before  us  did,  and  so 
have  from  time  to  time  received  that  which,  for  their  souls 
health,  they  did  at  any  time  desire.  St.  Augustin  seemeth 
to  bear  in  this  matter;  for  he  saith  thus  of  them,  which 
being  brought  up  in  grammar  and  rhetoric,  are  converted 
to  Christ,  and  so  must  be  instructed  in  Christian  religion : 
De  Catechizan- "  Let  them  Imow  also  (saith  he)  that  it  is  not  the  voice, 
dis  rudibus.  -^^^^  affcction  of  the  mind,  that  cometh  to  the  ears  of 
God."  And  so  shall  it  come  to  pass,  that  if  happily^*  they 
shall  mark  that  some  bishops  or  ministers  in  the  church  do 
call  upon  God,  either  with  barbarous  words,  or  with  words 
disordered,  or  that  they  understand  not,  or  do  disorderly 
divide  the  words  that  they  pronounce,  they  shall  not  laugh 
them  to  scorn.  Hitherto  he  seemeth  to  bear  with  praying 
in  an  unknown  tongue.  But  in  the  next  sentence  he  open- 
eth  his  mind  thus :  Not^  for  that  these  things  ought  not  to 
be  amended,  that  the  people  may  say  Amen  to  that  which 
they  do  plainly  understand.  But  yet  these  godly  things 
must  be  borne  withal'*  of  these  catechists,  or  instructors  of 
the  faith,  that  they  may  learn,  that  as  in  the  common  place, 
where  matters  are  pleaded,  the  goodness  of  an  oration  con- 
sisteth  in  sound,  so  in  the  church  it  consisteth  in  devotion. 
So  that  he  allowed  not  the  praying  in  a  tongue  not  under- 


6  my  heart]  mine  heart  A.  ^  these  godly  things  must  be  borne 

b  happily]  haply  A.  withal]  these  things  must  be  godly 

•  Not]  Nor  A.  borne  withal  A. 


Of  Common  Prayer  and  Sacraments.  325 

stood^  of  him  that  prayeth :  but  he  instriicteth  the  skilful 
orator  to  bear  with  the  rude  tongue  of  the  devout  simple 
minister.  To  conclude :  If  the  lack  of  understanding  the 
words  that  are  spoken  in  the  congregation  do  make  them 
unfruitful  to  the  hearers,  how  should  not  the  same  make 
the  words  read  unfruitful  to  the  reader?  The  merciful 
goodness  of  God  grant  us  Ms  grace  to  call  upon  him  as  we 
ought  to  do,  to  his  glory  and  our  endless  felicity ;  which  we 
shall  do,  if  we  humble  ourselves  in  his  sight,  and  in  all  our 
prayers,  both  common  and  private,  have  our  minds  fully 
fixed  upon  him.  For  the  prayer  of  them  that  humble EccIus 
themselves  shall  pierce  through  the  clouds,  and  till  it  draw^^-^ 
nigh  unto  God,  it  loill  not  be  answered ;  and  till  the  most 
High  do  regard  it,  it  will  not  depart.  And  the  Lord  will 
not  he  slack, but  he  ic  ill  deliver  the  just,  and  execute  judg- 
ment. To  him  therefore  be  all  honour  and  glory,  for  ever 
and  ever.  Amen. 

^  understood]  understand  A. 


28* 


AN 


INFORMATION 

For  them  which  take  offence  at  certain  places  of  the 
holy  Scripture, 


THE  FIRST  PART. 

The  great  utility  and  profit,  that  Christian  men  and 
women  may  take,  if  they  will,  by  hearing  and  reading  the 
holy  scriptures,  (dearly  beloved,)  no  heart  can  sufficiently 
conceive,  much  less  is  my  tongue^  able  with  words  to 
express.  Wherefore  Satan,  our  enemy'',  seeing  the  scrip- 
tures to  be  the  very  mean  and  right  way  to  bring  the  people 
to  the  true  knowledge  of  God,  and  that  Christian  religion  is 
greatly  furthered  by  diligent  hearing  and  reading  of  them, 
he  also  perceiving  what  an  hinderance  and  let  they  be  to 
him  and  his  kingdom,  doth  what  he  can  to  drive  the  read- 
ing of  them  out  of  God's  church.  And  for  that  end  he  hath 
always  stirred  up,  in  one  place  or  other,  cruel  tyrants,  sharp 
persecutors,  and  extreme  enemies  unto  God  and  his  infalli- 
ble truth,  to  pull  with  violence  the  holy  Bibles  out  of  the 
people's  hands,  and  have  most  spitefully  destroyed  and  con- 
sumed the  same  to  ashes  in  the  fire,  pretending,  most  un- 
truly, that  the  much  hearing  and  reading  of  God's  word  is 
an  occasion  of  heresy  and  carnal  liberty,  and  the  overthrow 
of  all  good  order  in  all  well-ordered  commonweals.  If  to 
know  God  aright  be  an  occasion  of  evil,  then  we  musf^ 
needs  grant  that  the  hearing  and  reading  of  the  holy  scrip- 
tures is  the  cause  of  heresy,  carnal  liberty,  and  the  sub- 
version of  all  good  orders.  But  the  knowledge  of  God  and 
of  ourselves  is  so  far^  from  being  an  occasion  of  evil,  that  it 
is  the  readiest,  yea,  the  only  mean  to  bridle  carnal  liberty, 
and  to  kill  all  our  fleshly  affections.  And  the  ordinary  way 
to  attain  this  knowledge  is,  with  diligence  to  hear  and  read 
2  Tim.  3.  [16.]  the  holy  scriptures.  For  the  ivhole  scriptxireSy  saith  St.  Paul. 


■  my  tongue]  any  tongue  A. 
our  enemy]  our  old  enemy  A. 


then  we  must]  then  must  we  A. 
^  so  far]  so  far  off  A. 


The  First  Part  of  the  Information,  327 


were  given  by  the  inspiration  of  God.  And  shall  we  Chris- 
tian men  think  to  learn  the  knowledge  of  God  and  of  our- 
selves in  any  earthly  man's  work  or  writing^  sooner  or 
better  than  in  the  holy  scriptures,  written  by  the  inspiration 
of  the  Holy  Ghost  ?  The  scriptures  were  not  brought  unto 
us  by  the  will  of  man:  but  holy  men  of  God^  as  witnesseth 
St.  Peter,  spake  as  they  were  moved  by  the  holy  Spirit  q/'^Pet.  i.  [21.] 
God.  The  Holy  Ghost  is  the  schoolmaster  of  truth,  which 
ieadeth  his  scholars,  as  our  saviour  Christ  saith  of  him,  into  John  16.  [is.] 
all  truth.  And  whoso  is  not  led  and  taught  by  this  school- 
master*', cannot  but  fall  into  deep  error,  how  godly  soever 
his  pretence  is,  what  knowledge  and  learning  soever  he  hath 
of  all  other  works  and  writings,  or  how  fair  soever  a  show 
or  face  of  truth  he  hath  in  the  estimation  and  judgment  of 
the  world.  If  some  man  will  say,  I  would  have  a  true  pat- 
tern and  a  perfect  description  of  an  upright  life,  approved 
in  the  sight  of  God  ;  can  we  find,  think  ye,  any  better,  or 
any  such  again,  as  Christ  Jesas  is,  and  his  doctrine  ?  whose 
virtuous  conversation  and  godly  life  the  scripture  so  lively 
painteth  and  setteth  forth  before  our  eyes,  that  we,  behold- 
ing that  pattern,  might  shape  and  frame  om'  lives,  as  nigh 
t,  as  may  be,  agreeable  to  the  perfection  of  the  same.  Follow  1  Cor.  11.  [i.] 

you  me,  saith  St.  Paul,  as  I  follow  Chr  ist.    And  St.  John 
1'  in  his  epistle  saith.  Whoso  abideth  in  Christ  must  walk  even  1  John  2.  [6.] 
ri  so  as  he  hath  walked^  before  him.    And  where  shall  we 
i  learn  the  order  of  Christ's  life,  but  in  the  scripture  An- 
^  other  w^ould  have  a  medicine  to  heal  all  diseases  and  mala- 
f  dies  of  the  mind.    Can  this  be  found  or  gotten  otherwhere 
than  out  of  God's  own  book,  his  sacred  scriptures  ?  Christ 
taught  so  much,  when  he  said  to  the  obstinate  Jews,  Search  John  5.  [39.] 
the  scriptures,  for  in  them  ye  th  ink  to  have  eternal  life.  If 
the  scriptures  contain  in  them  everlasting  life,  it  must  needs 
follow,  that  they  have  also  present  remedy  against  all  that  is 
an  hinderance  and  let  unto  eternal  life.    If  we  desire  the 
knowledge  of  heavenly  wisdom,  why  had  we  rather  learn 
the  same  of  man  than  of  God  himself,  ivho,  as  St.  James  James  1.  [5.] 
saith,  is  the  giver  of  wisdom  ?  Yea,  why  will  we  not  learn 
it  at  Christ's  own  mouth,  who,  promising  to  be  present  with  Man.  2s.  [20.] 
his  church  till  the  world's  end,  doth  perform  his  promise,  in 
i  that  he  is  not  only  with  us  by  his  grace  and  tender  pity; 
but  also  in  this,  that  he  speaketh  presently  unto  us  in  the 
holy  scriptures,  to  the  great  and  endless  comfort  of  all  them 
that  have  any  feeling  of  God  at  all  in  them  ?  Yea,  he  speak- 


*  work  or  writing]  work  of  writ-  ^  this  schoolmaster]  his  school- 
ing B.  master  B. 

s  he  hath  walked]  he  walked  A. 


328  The  First  Part  of  the  Information 

eth  now  in  the  scriptures  more  profitably  to  us,  than  he  did 
by  the  word^  of  mouth  to  the  carnal  Jews,  when  he  Uved 
with  them  here  upon  earth.  For  they  (I  mean  the  Jews) 
could  neither  hear  nor  see  those  things  which  we  may  now 
both  hear  and  see,  if  we  will  bring  with  us  those  ears  and 
eyes  that  Christ  is  heard  and  seen  with ;  that  is,  diligence 
to  hear  and  read  his  holy  scriptures,  and  true  faith  to  be- 
lieve his  most  comfortable  promises.  If  one  could  shew  but 
the  print  of  Christ's  foot,  a  great  number,  I  think,  would 
fall  down  and  worship  it ;  but  to  the  holy  scriptures,  where 
we  may  see  daily,  if  we  will,  I  will  not  say  the  print  of  his 
feet  only,  but  the  whole  shape  and  lively  image  of  him, 
alas  !  we  give  little  reverence,  or  none  at  all. 

If  any  could  let  us  see  Christ's  coat,  a  sort  of  us  would 
make  hard  shift  except  we  might^  come  nigh  to  gaze  upon 
it,  yea,  and  kiss^  it  too.  And  yet  all  the  clothes  that  ever 
he  did  wear  can  nothing  so  truly  nor  so  lively  express  him 
unto  us,  as  do  the  scriptures.  Christ's  images,  made  in 
wood,  stone,  or  metal,  some  men,  for  the  love  they  bear  to 
Christ,  do  garnish  and  beautify  the  same  with  pearl,  gold, 
and  precious  stone.  And  should  we  not,  good  brethren, 
much  rather  embrace  and  reverence  God's  holy  books,  the 
sacred  Bible,  which  do  represent  Christ  unto  us  more  truly 
than  can  any  image  ?  The  image  can  but  express  the  form 
or  shape  of  his  body,  if  it  can  do  so  much :  but  the  scrip- 
ture^ doth  in  such  sort  set  forth  Christ,  that  we  may  see"* 
both  God  and  man ;  we  may  see  him,  I  say,  speaking  unto 
us,  healing  our  infirmities,  dying  for  our  sins,  rising  from 
death  for  our  justification.  And,  to  be  short,  we  may  in 
the  scriptures  so  perfectly  see  whole  Christ  with  the  eye  of 
faith,  as  we,  lacking  faith,  could  not  with  these  bodily  eyes 
see  him,  though  he  stood  now  present  here  before  us.  Let 
every  man,  woman,  and  child,  therefore,  with  all  their  heart 
thirst  and  desire  God's  holy  scriptures,  love  them,  embrace 
them,  have  their  delight  and  pleasure  in  hearing  and  read- 
ing them,  so  as  at  length  we  may  be  transformed  and 
changed  into  them.  For  the  holy  scriptures  are  God's 
treasure-house,  wherein  are  found  all  things  needful  for  us 
to  see,  to  hear,  to  learn,  and  to  believe,  necessary  for  the 
attaining  of  eternal  life.  Thus  much  is  spoken,  only  to 
give  you  a  taste  of  some  of  the  commodities,  which  ye  may 
take  by  hearing  and  reading**  the  holy  scriptures.  For,  as 
I  said  in  the  beginning,  no  tongue  is  able  to  declare  and 


h  by  the  word]  by  word  A. 

i  might]  mought  A. 

k  and  kiss]  and  to  kiss  A. 


>  scripture]  scriptures  B. 

m  see]  see  him  A. 

n  reading]  reading  of  A. 


of  certain  Places  of  the  Scripture. 


329 


utter  all.  And  although  it  is  more  clear  than  the  noon  day, 
that  to  be  ignorant  of  the  scriptures  is  the  cause  of  error,  as 
Christ  saith  to  the  Sadducees,  Ye  err,  not  knowing  the  scrip- ^sim.  22.  [29.] 
tures;  and  that  error  doth  hold  back  and  pluck  men  away 
from  the  knowledge  of  God ;  and,  as  St.  Jerome  saith.  Not 
to  know  the  scriptures  is  to  be  ignorant  of  Christ :  yet  this 
notwithstanding,  some  there  be  that  think  it  not  meet  for 
all  sorts  of  men  to  read  the  scriptures,  because  they  are,  as 
they  thmk,  in  sundiy  places  stumblingbloclcs  to  the  un- 
learned. First,  for  that  the  phrase  of  the  scripture"  is  some- 
time so  simplei',  gross,  and  plain,  that  it  offendeth  the  fine 
and  delicate  wits  of  some  courtiers.  Furthermore,  for  that 
the  scripture  also  reporteth,  even  of  them  that  have  their 
commendation  to  be  the  children  of  God,  that  they  did  di- 
vers acts,  whereof  some  are  contrary  to  the  law  of  nature, 
some  repugnant  to  the  law  written,  and  other  some  seem  to 
fight  manifestly  against  public  honesty.  All  which  things, 
sa}'  they,  are  unto  the  simple  an  occasion  of  great  ofience, 
and  cause  many  to  think  evil  of  the  scriptures,  and  to  dis- 
credit their  authority.  Some  are  offended  at  the  hearing 
and  reading  of  the  diversity  of  the  rites  and  ceremonies  of 
the  sacrifices  and  oblations  of  the  law.  And  some  worldly 
witted  men  thuilv  it  a  great  decay  to  the  quiet  and  prudent 
governmg  of  their  commonweals,  to  give  ear  to  the  simple 
and  plain  rules  and  precepts  of  our  saviour  Clirist  in  his 
gospel,  as  being  ofi'ended  that  a  man  should  be  ready  to  [Matt.  5. 39, 
turn  his  right  ear  to  him  that  strake  him  on  the  left ;  and  ^^"^ 
to  him  which  would  take  away  his  coat,  to  ofier  him  also 
his  cloak ;  with  such  other  sayings  of  perfection  in  Christ's 
meaning.  For  carnal  reason,  being  alway  an  enemy  to  God, 
and  not  perceiving  the  thmgs  of  God's  Spirit,  doth  abhor 
such  precepts,  which  yet  rightly  understood'i  infringeth  no 
judicial  policies,  nor  Christian  men's  governments.  And 
some  there  be,  which  hearing  the  scriptures  to  bid^  us  to 
live  without  carefulness,  without  study  or  forecasting,  to 
deride  the  simplicities  of  them.  Therefore,  to  remove  and 
put  away  occasions  of  offence,  so  much  as  may  be,  I  will 
answer  orderly  to  these  objections.  First,  I  shall  rehearse 
some  of  those  places  that  men  are  offended  at,  for  the  sim- 
plicity^ and  grossness  of  speech,  and  will  shew  the  meaning 
of  them.  In  the  book  of  Deuteronomy  it  is  written,  that 
almighty  God  made  a  law,  if  a  man  died  without  issue,  his  [Deui.  25. 5- 
hrother,  or  next  kinsman,  should  marry  his  widow,  and  the  ^-^ 

0  scripture]  scriptures  A.  '  to  bid]  do  bid  A. 

p  simple]  homely  A.  •  simplicity]  homeliness  A. 

•1  understood]  understanded  A. 


330  The  First  Part  of  the  Information 

child  that  was^  first  born  between  them  should  be  called  his 
child  that  was  dead,  that  the  dead  man\s  name  might  not  be 
put  out  in  Israel:  and  if  the  brother,  or  next  kinsman, 
ivould  not  marry  the  ividoiv,then  she  before  the  magistrates 
of  the  city  should  pull  off  his  shoe,  and  spit  in  his  face^  say- 
ing, So  be  it  done  to  that  man  that  ivill  not  build  his  bro- 
ther's house.  Here,  dearly  beloved,  the  pulling  off  his  shoe, 
and  spitting  in  his  face,  were  ceremonies,  to  signify  unto  all 
the  people  of  that  city,  that  the  woman  was  not  now  in 
fault  that  God's  law  in  that  point  was  broken;  but  the 
whole  shame  and  blame  thereof  did  now  redound  to  that 
man,  which  openly  before  the  magistrates  refused  to  marry 
her.    And  it  was  not  a  reproach  to  him  alone,  but  to  all  his 

[Deut.  25. 10.]  posterity  also :  for  they  were  called  ever  after.  The  house 
of  him  whose  shoe  is  pulled  off.    Another  place  out  of  the 

Ps.  75.  [10.]  Psalms:  I  will  break, David,  the  horns  of  the  un- 
godly, and  the  horns  of  the  righteous  shall  be  exalted.  By 
an  horn,  in  the  scripture,  is  understood"  power,  might, 
strength,  and  sometime  rule  and  government.  The  prophet 
then  saying,  I  ivill  break  the  horns  of  the  ungodly,  meaneth, 
that  all  the  power,  strength,  and  might  of  God's  enemy* 
shall  not  only  be  weakened  and  made  feeble,  but  shall  at 
length  also  be  clean  broken  and  destroyed,  though  for  a 
time,  for  the  better  trial  of  his  people,  God  suffereth  the 
enemies  to  prevail  and  have  the  upper  hand.    In  the  hun- 

Ps.  132.  [17.]  dred  and  thirty-second  Psalm  it  is  said,  /  ivill  make  David's 
horn  to  flourish.  Here  David's  horn  signifieth  his  kingdom. 
Almighty  God  therefore,  by  this  manner  of  speaking,  pro- 
miseth>'  to  give  David  victory  over  all  his  enemies,  and  to 
stablish  him  in  his  kingdom,  spite  of  all  his  enemies.  And 

Ps.  60.[8.]  in  the  threescore  Psalm  it  is  written,  Moab  is  my  washpot, 
and  over  Edom  will  I  cast  out^  my  shoe,  ^^c.  In  that  place 
the  prophet  sheweth  how  graciously  God  hath  dealt  with 
his  people,  the  children  of  Israel,  giving  them  great  victo- 
ries upon  their  enemies  on  every  side.  For  the  Moabites 
and  Idumeans  being  two  great  nations,  proud  people,  stout 
and  mighty,  God  brought  them  under,  and  made  them  ser- 
vants to  the  Israelites ;  servants,  I  say,  to  stoop  down,  to 

[P3.  GO.  8.]  pull  off  their  shoes,  and  wash  their  feet.  Then  Moab  is  my 
washpot,  and  over  Edom  will  1  cast  out  my  shoe,  is,  as  il 
he  had  said,  The  Moabites  and  the  Idumeans,  for  all  their 
stoutness  against  us  in  the  wilderness,  are  now  made  our 
subjects,  our  servants,  yea,  underlings  to  pull  off  our  shoes. 


*  that  was]  that  were  A. 

"  understood]  understand  A. 

*  enemy]  enemies  A. 


y  promiseth]  promised  A. 
2  cast  out]  cast  B. 


of  certain  Places  of  the  Scripture. 


331 


and  wash  our  feet.    Now  I  pray  \o\\,  what  uncomely  man- 
ner of  speech  is  this,  so  used  in  common  phrase  among  the 
Hebrews  ?    It  is  a  shame  that  Christian  men  should  be  so 
light-headed,  to  toy  as  ruffians  do  with  such^  manner 
speeches,  uttered  in  good  grave  signification  by  the  Holy 
Ghost.    More  reasonable  it  were  for  vain  men  to  learn  to 
reverence^  the  form  of  God's  words,  than  to  sporf^  at  them 
to  their**  damnation.    Some  again  are  offended  to  hear  that 
the  godly  fathers  had  many  wives  and  concubines,  although, 
after  the  phrase  of  the  scripture,  a  concubine  is  an  honest 
name ;  for  every  concubine  is  a  lawful  wife,  but  every  wife 
is  not  a  concubine.    And  that  \e  may  the  better  understand 
this  to  be  true,  ye  shall  note  that  it  was  permitted  to  the 
fathers  of  the  old  testament  to  have  at  one  time  more^ 
xvives  than  one,  for  what  purpose  ye  shall  afterward  hear. 
3f  which  wives  some  were  free-women  born,  some  were 
3ond-women  and  servants.    She  that  was  free-born  had  a 
prerogative  above  those  that  were  servants  and  bond-women. 
The  free-born  woman  was  by  marriage  made  the  ruler  of 
he  house  under  her  husband,  and  is  called  the  mother  of 
he  household,  the  mistress^  or  the  dame  of  the  house,  after 
•ur  manner  of  speaking,  and  had  by  her  marriage  an  in- 
erest,  a  right,  and  an  ownership  of  his  goods,  unto  whom 
he  was  married.    Other  servants  and  bond-women  were 
iven  by  the  owners  of  them,  as  the  manner  was  then,  I 
.'ill  not  say  alwa^^s,  but  for  the  most  part,  unto  their 
aughters  at  the?  day  of  their  marriage,  to  be  handmaidens 
nto  them.    After  such  a  sort  did  Pharao,  king  of  Egypt,  Gen.  [i6. 3.] 
ive  unto  Sara,  Abraham's  wife.  Agar,  the  Egyptian,  to  be 
er  maid  ;  so  did  Laban  give  unto  his  daughter  Lea,  at  the  [Gea.  29. 24.J 
ly  of  her  marriage,  Zilpha,  to  be  her  handmaid.    And  to 
s  other  daughter,  Rachel,  he  gave  another  bondmaid,  [Gen.  29. 29.] 
imed  Bilha'-.    And  the  wives,  that  were  the  owners  of 
eir  handmaidens',  gave  them  in  marriage  to  their  hus- 
uids,  upon  divers  occasions.    Sara  gave  her  maid.  Agar,  Gen.  le.  [3.] 
marriage  to  Abraham;  Lea  gave,  in  like  manner,  her 
aid,  Zilpha,  to  her  husband,  Jacob.    So  did  Rachel,  his  [Gen.  so.  9.] 
her  wife,  give  him  Bilha*^  her  maid,  saying  unto  him,  Go  Gen.  so.  [s.] 
unio  her,  and  she  shall  hear  upon  my  knees  ;  which  is, 
if  she  had  said,  Take  her  to  wife,  and  the  children'  that 

with  such]  of  such  A.  s  at  the]  at  that  B. 

to  reverence]  and  reverence  A.  ^  Bilha]  Bilham  A. 

to  sport]  to  g:aud  A.  '  handmaidens]  handmaids  A. 

to  their]  to  his  A.  ^  Bilha]  Bilham  A. 

more]  mo  A.B.  '  children]  child  A. 
mistress]  maistresseA.mastersB. 


332  The  First  Part  of  the  Information 

she  shall  bear  will  I  take  upon  my  lap,  and  make  of  them 
as  if  they  were  mine  own.  These  handmaidens  or  bond- 
women, although  by  marriage  they  were  made  wives,  yet 
they  had  not  this  prerogative,  to  rule  in  the  house,  but  were 
still  underlings,  and  in  subjection"™  to  their  masters,  and 
were  never  called  mothers  of  the  household,  mistresses,  or 
dames  of  the  house,  but  are  called  sometimes  wives,  some- 
time" concubines.  The  plurality  of  wives  was  by  a  special 
prerogative  suffered  to  the  fathers  of  the  old  testament,  not 
for  satisfying  their  carnal  and  fleshly  lusts,  but  to  have  many 
children,  because  every  one  of  them  hoped,  and  begged  oft- 
times  of  God  in  their  prayers,  that  that  blessed  seed,  which 
God  promised  should  come  into  the  world  to  break  the  ser- 
pent's head,  might  come  and  be  born  of  his  stock  and  kin- 
dred. 

Now  of  those  which  take  occasion  of  carnality  and  evil 
life,  by  hearhig  and  reading  in  God's  book,  what  God  had<* 
suffered,  even  in  those  men  whose  commendation  is  praised 
2  Pet.  2.  [5.]    in  the  scripture :  as  that  Noe,  whom  St.  Peter  calleth  the 
eighth  preacher  of  righteousness,  was  so  drunk  with  wine, 
Gen.  9.  [21.]    that  in  his  slccp  he  uncovered  his  own  privities.    The  just 
Gen.  19.  [32.]  man,  Lot,  was  in  like  manner  drunken,  and  in  his  drunken- 
ness lay  with  his  own  daughters,  contrary  to  the  law  of  na- 
ture.   Abraham,  whose  faith  was  so  great,  that  for  the  same 
Gen.  17.  [4, 5.]  he  dcservcd  to  be  called  of  God's  own  mouth,  a  father  of 
Eom.  4  [17.]   many  nations,  the  father  of  all  believers,hesides  with  Sara 
Gen.  16.  [4.]    his  wifc,  had  also  carnal  company  with  Agar,  Sara's  hand- 
Gen.  29.  [30.]  maid.    The  patriarch  Jacob  had  to  his  wives  two  sisters  at 
[2  Sam.  5. 13.]  ouc  time.    The  prophet  David,  and  king  Solomon  his  son, 
[1  Kings  11.3.]  had  many  wives  and  concubines,  &c.    Which  things  we  see 
plainly  to  be  forbidden  us  by  the  law  of  God,  and  are  now 
repugnant  to  all  public  honesty.    These  and  such  like  in 
God's  book,  good  people,  are  not  written  that  we  should  or 
may  do  the  like,  following  their  examples,  or  that  we  ought 
to  think  that  God  did  allow  every  of  these  things  in  those 
men  :  but  we  ought  rather  to  believe  and  to  judge  that  Noe 
in  his  drunkenness  offended  God  highly.    Lot,  lying  with 
his  daughters,  committed  horrible  incest.    We  ought  then 
to  learn  by  them  this  profitable  lesson,  that  if  so  godly  men 
as  they  were,  which  otherwise  felt  inwardly  God's  Holy 
Spirit  inflaming  their  heartsi'  with  the  fear  and  love  of 
God,  could  not  by  their  own  strength  keep  themselves  from 
committing  horrible  sin,  but  did  so  grievously  fall,  that 


»  in  subjection]  in  such  subjection  B.   °  had]  hath  A. 

"  sometime]  sometimes  A.  p  their  hearts]  in  their  hearts  B. 


of  certain  Places  of  the  Scripture.  333 


without  God's  great  mercy  they  had  perished  everlastingly; 
how  much  more  ought  we  then,  miserahle  wretches,  which 
have  no  feeling  of  God  within  us  at  all,  continually  to  fear, 
not  only  that  we  may  fall  as  they  did,  but  also  be  overcome 
and  drowned  in  sin,  wliich  they  w^ere  not;  and  so,  by  con- 
sidering their  fall,  take  the  better  occasion  to  aclaiowledge 
our  own  infirmity  and  weakness,  and  therefore  more  earnestly 
to  call  unto  almighty  God  with  hearty  prayer  incessantly, 
for  his  grace  to  strengthen  us,  and  to  defend  us  from  all 
evil.  And  though  through  infirmity  we  chance  at  any  time 
to  fall,  yet  we  may,  by  hearty  repentance,  and  true  faith, 
speedily  rise  again,  and  not  sleep  and  continue  in  sin,  as  the 
wicked  doth. 

Thus,  good  people,  should  we  understand  such  matters 
expressed  in  the  divine  scriptures,  that  this  holy  table  of 
God's  word  be  not  turned  to  us  to  be  a  snare,  a  trap,  and  a 
stumbling-stone,  to  take  hurt  by  the  abuse  of  our  under- 
standing: but  let  us  esteem  them  in  a  reverent^  himiility, 
that  we  may  find  our  necessary  food  therein,  to  strengthen 
us,  to  comfort  us,  to  instruct  us,  as  God  of  his  great  mercy 
hath  appointed  them,  in  all  necessary  works,  so  that  we  may 
be  perfect  before  him  in  the  whole  com'se  of  om'  life  :  which 
he  grant  us,  who  hath  redeemed  us,  our  lord  and  saviour 
Jesus  Christ,  to  whom  with  the  Father  and  the  Holy  Ghost 
be  all  honour  and  glory  for  evermore.  Amen. 


The  Second  Part  of  the  Information  for  them 
which  take  offence  at  certain  Places  of  the  holy 
Scripture, 

have  heard,  good  people,  in  the  homily  last  read  unto 
rou,  the  great  commodity  of  holy  scriptures ;  ye  have  heard 
low  ignorant  men,  void  of  godly  understanding,  seek  quar- 
rels to  discredit  them  :  some  of  their  reasons  have  ye  heard 
mswered.    Now  we  will  proceed,  and  speak  of  such  politic 
»vise  men,  which  be  offended,  for  that  Christ's  precepts 
ihould  seem  to  destroy  all  order  in  governance,  as  they  do 
lUege  for  example,  such  as  these  be:  If  any  man  strike  u^\.i.o.iz^, 
hee  on  ttie  ri^ht  ctieek,  turn  the  other  unto  him  also.  Jf"^^-^ 
my  man  ivill  contend  to  take  thy  coat  from  thee,  let  him 
iave  cloak  and  all.    Let  not  thy  left  hand  know  what  thy  Matt.  6.  [3.] 
'ight  hand  doth.    If  thine  eye,  thine  hand,  or  thy  ybo/"^  Man.  is.  [8, 9.] 

•J  in  a  reverent]  in  such  a  reverent  A.  or  thy  foot]  thy  foot  A. 

29 


334  The  Second  Part  of  the  Information 

offend  thee^  pull  out  thine  eye,  cut  off  thine  hand,  thy  foot, 

Rom.  12.  [20.]  and  cast  it  from  thee.  If  thine  enemy,  saith  St.  Paul,  he 
an  hungered,  give  him  meat;  if  he  be  thirsty,  give  him 
drink :  so  doing,  thou  shall  heap  hot  burning  coals  upon 
his  head.  These  sentences,  good  people,  unto  a  natural 
man  seem  mere  absurdities,  contrary  to  all  reason.    For  a 

I  Cor.  2.  [14.]  natural  man,  as  St. Paul  saith,  understandeth  not  the  things 
that  belong  to  God,  neither  can  he  so  long  as  old  Adain 
dwelleth  in  him.  Christ  therefore  meaiieth,  that  he  would 
have  his  faithful  servants  so  far  from  vengeance,  and  resist- 
ing wrong,  that  he  would  rather  have  him  ready  to  suffer 
another  wrong,  than  by  resisting  to  break  charity,  and  to 
be  out  of  patience.  He  would  have  our  good  deeds  so  far 
from  all  carnal  respects,  that  he  would  not  have  our  nighest 
friends  know  of  our  well-doing,  to  win  vain-glory^  And 
though  our  friends  and  kinsfolks  be  as  dear  as  our  right 
eyes  and  our  right  hands;  yet  if  they  would  pluck  us  from 
God,  we  ought  to  renounce  them,  and  forsake  them. 

Thus  if  ye  will  be  profitable  hearers  and  readers  of  the 
holy  scriptures,  ye  must^  first  deny  yourselves,  and  keep 
under  your  carnal  senses,  taken  by  the  outward  words,  and 
search  the  inward  meaning:  reason  must  give  place  to 
God's  holy  spirit ;  you  must  submit  your  worldly  wisdom 
and  judgment  unto  his  divine  wisdom  and  judgment.  Con- 
sider that  the  scripture,  in  what  strange  form  soever  it  be 
pronounced,  is  the  word  of  the  living  God.  Let  that  al- 
ways come  to  your  remembrance,  which  is  so  oft  repeated 

[Tsaiah  1.20.]  of  the  pi'ophet  Esaias",  The  mouth  of  Me  Zori/,  saith  he, 

[Isaiah  42. 5.]  hath  spokcu  it;  the  almighty^  and  everlasting  God,  tvho 
with  his  only  ivord  created  heaven  and  earth,  hath  decreed 

[Isaiah  43. 16.]  it;  the  Lord  of  hosts,  whose  ivays  are  in  the  seas,  whose 
paths  are  in  the  deep  waters,  that  Lord  and  God,  by  whose 
ivord  all  things  in  heaven  and  in  earth  are  created,  go- 

[Deut.  10. 17.]  verned,  and  preserved,  hath  so  provided  it.  The  God  oj 
gods,  and  Lords  of  all  lords,  yea,  God  that  is  God  alone, 
incomprehensible,  almighty,  and  everlasting,  he  hath  spoken 
it,  it  is  his  ivord.  It  cannot  therefore  be  but  truth,  which 
proceedeth  from  the  God  of  all  truth:  it  cannot  be  but 
wisely  and  prudently  commanded,  what  almighty  God  hath 
devised,  how  vainly  soever,  through  want  of  grace,  we 
miserable  wretches  do  imagine  and  judge  of  his  most  holy 

Psalm  1.  [I.]   word.    The  prophet  David,  describing  an  happy  man,  saith. 

Blessed  is  the  ma.o  that  hath  not  walked  after  the  counsel oj 
the  ungodly,  nor  stand  in  the  way  of  sinners,  nor  sit  in  tht 


»  vain-glory]  a  vain-glory  A. 
'  ye  must]  you  must  A. 


"  Esaias]  Esay  A. 

«  the  almighty]  and  almighty  B. 


of  certain  Places  of  the  Scripture.  335 


seat  of  the  scornful.  There  are  three  sorts  of  people, 
whose  company  the  prophet  would  have  him  to  flee  and 
avoid,  which  shall  be  an  happy  man,  and  partaker  of  God's 
blessing.  First,  he  may^  not  ivalk  after  the  counsel  of  the 
unf^odly.  Secondly,  he  may  not  stand  in  the  ivay  of  sin- 
ners. Thirdly,  he  must  not  sit  in  the  seat  of  the  scornful. 
By  these  three  sorts  of  people,  ungodly  men,  sinners, 
and  scorners,  all  impiety  is  signified,  and  fully  expressed. 
By  the  ungodly  he  understandeth  those  which  have  no  re- 
gard of  almighty  God,  being  void  of  all  faith,  whose  hearts 
and  minds  are  so  set  upon  the  world,  that  they  study  only 
how  to  accomplish  their  worldly  practices,  their  carnal  ima- 
ginations, their  filthy  lust  and  desire,  without  any  fear  of 
God.  Tlie  second  sort  he  calleth  sinners;  not  such  as  do 
fall  through  ignorance,  or  of  frailness ;  for  then  who  should 
be  found  free  ?  What  man  ever  lived  upon  earth,  Christ 
only  excepted,  but  he  hath  sinned?  The  just  man  falleth^roy.'iA.  [lej 
seven  times,  and  riseth  agaiii.  Though  the  godly  do  fall, 
yet  they  walk  not  on  purposely  in  sin,  they  stand  not  still 
to  continue  and  tarry  in  sin,  they  sit  not  down  like  careless 
men,  without  all  fear  of  God's  just  punishment  for  sin;  but 
defying  sin,  through  God's  great  grace  and  infinite  mercy, 
they  rise  again,  and  fight  against  sin.  The  prophet  then 
calleth  them  sinners,  whose  hearts  are  clean  turned  from 
God,  and  whose  whole  conversation  of  life  is  nothing  but 
sin;  they  delight  so  much  in  the  same,  that  they  choose 
continually  to  abide  and  dwell  in  sin.  The  third  sort  he 
calleth  scorners,  that  is,  a  sort  of  men,  whose  hearts  are 
so  stuffed  with  malice,  that  they  are  not  contented  to  dwell 
in  sin,  and  to  lead  their  lives  in  all  kinds  of  wickedness ;  but 
also  they  do  contemn  and  scorn  in  other  all  godliness,  true 
religion,  all  honesty  and  virtue.  Of  the  two  first  sorts  of 
men,  I  will  not  say  but  they  may  take  repentance,  and  be 
converted  unto  God.  Of  the  third  sort,  I  think  I  may, 
without  danger  of  God's  judgment,  pronounce,  that  never 
any  yet  converted  unto  God  by  repentance,  but  continued 
still^  in  their  abominable  wickedness,  heaping  up  to  them- 
I selves  damnation,  against  the  day  of  God's  inevitable  judg- 
ment. Examples  of  such  scorners,  we  read  in  the  second 
book  of  Chronicles:  When  the  good  king  Ezechias,  in  the 2 chron. 30. 
beginning  of  his  reign,  had  destroyed  idolatry,  purged  the '^^'^•^ 
temple,  and  reformed  religion  in  his  realm,  he  sent  mes- 
sengers into  every  city,  to  gather  the  people  unto  Jerusa- 
em,  to  solemnize  the  feast  of  Easter,  in  such  sort  as  God 


y  he  may]  ye  may  A. 


»  continued  still]  continued  on  still  A. 


336 


The  Second  Part  of  the  Information 


had  appointed.^  The  posts  went  from  city  to  city,  through 
the  land  of  Ephraim  and  Manasses,  even  unto  Zabulon. 
And  what  did  the  people,  think  ye?  Did  they  laud  and 
praise  the  name  of  the  Lord,  which  had  given  them  so 
good  a  king,  so  zealous  a  prince  to  abolish  idolatry,  and  to 
restore  again  God's  true  religion  ?    No,  no.    The  scripture 


[2Chron.  30.    saitli.  The  people  laughed  them  to  scorn,  and  mocked  the 


king'^s  messengers.    And  in  the  last  chapter  of  the  same 


[2Chron.  36.    book  it  is  Written,  that  almighty  God,  having  compassion 


vpon  his  people,  sent  his  messengers,  the  prophets,  unto 
them,  to  call  them  from  their  ahominahle  idolatry  and 
ivicked  kindof  living.  But  they  mocked  his  messengers,  they 
despised  his  words,  and  7nisused  his  prophets,  until  the 
ivrath  of  the  Lord  arose  against  h  is  people,  and  till  there 
teas  no  remedy :  for  he  gave  them  up  into  the  hands  of  their 
enemies,  even  unto  Nebuchodonosor,  king  of  Babylon,  ivho 
spoiled  them  of  their  goods,  burnt^  their  city,  and  led  them, 
their  ivives,  and  their  children,  captives  unto  Babylon. 
The  wicked  people  that  were  in  the  days  of  Noe  made  but 
a  mock  at  the  word  of  God,  when  Noe  told  them  that  God 
would  take  vengeance  upon  them  for  their  sins.  The  flood 
therefore  came  suddenly  upon  them,  and  drowned  them, 
with  the  whole  world.  Lot  preached  to  the  Sodomites,  that, 
except  they  repented,  both  they  and  their  city  should  be 
destroyed.  They  thought  his  sayings  impossible  to  be 
true,  they  scorned  and  mocked  his  admonition,  and  re- 
puted him  as  an  old  doting  fool.  But  when  God  by  his 
holy  angels  had  taken  Lot,  his  wife,  and  two  daughters 
from  among  them,  he  rained  down  fire  and  brimstone  from 
heaven,  and  burnt*^  up  those  scorners  and  mockers  of  his 
holy  word.  And  what  estimation  had  Christ's  doctrine 
among  the  scribes  and  Pharisees?  What  reward  had  ha 
among  them?  The  gospel  reporteth  thus:  The  Pharisees, 
which  were  covetous,  did  scorn  him  in  his  doctrine.  0 
then  ye  see  that  worldly  rich  men  scorn  the  doctrine  of 
their  salvation.  The  worldly  wise  men  scorn  the  doctrine 
of  Christ,  as  foolishness  to  their  understanding.  These 
scorners  have  ever  been,  and  ever  shall  be  to  the  world's 


2Pet.  3.  [3.]    end'*.    For  St.  Peter  prophesied,  that  such  scorners  should 


be  in  the  world  before  the  latter  day.  Take  heed  therefore, 
my  brethren,  take  heed,  be  ye  not  scorners  of  God's  most 
holy  word;  provoke  him  not  to  pour  out  his  wrath  now 
upon  you,  as  he  did  then  upon  those  gybers  and  mockers. 


'  appointed]  appointed  it  A. 

burnt]  brent  A. 
^  burnt]  brent  A. 


^  to  the  world's  end]  till  the  world's 
end  A. 


of  certain  Places  of  the  Scripture.  337 

Be  not  wilful  murderers  of  your  own  souls.  Turn  unto  God 
while  there  is  yet  time  of  mercy ;  ye  shall  else  repent  it  in 
the  world  to  come,  when  it  shall  be  too  late,  for  there  shall 
be  judgment  without  mercy.  This  might  suffice  to  ad- 
monish us,  and  cause  us  henceforth  to  reverence  God's  holy 
scriptures;  but  all  men  have  not  faith.  This  therefore 
shall  not  satisfy  and  content  all  men's  minds :  but  as  some 
are  carnal,  so  they  will  still  continue,  and  abuse  the  scrip- 
tures carnally,  to  their  greater  damnation.  The  unlearned '^^^^■^■l^^l 
and  unstable,  saith  St.  Veiei,  pervert  the  holy  scriptures  to 
their  own  destruction.  Jesus  Christ,  as  St.  Paul  saith,  is^  Cor.  i.  [23, 
to  the  Jews  an  offence,  to  the  Gentiles  foolishness;  but  to^'-^ 
God^s  children,  as  well  of  the  Jews  as  of  the  Gentiles,  he 
is  the  power  and  loisdom  of  God.  The  holy  man  Simeon 
saith,  that  he  is  set  forth  for  the  fall  and  rising  again  o/'Luke2.  [34] 
many  in  Israel.  As  Christ  Jesus  is  a  fall  to  the  reprobate, 
which  yet  perish  through  their  own  default ;  so  is  his  word, 
yea,  the  whole  book  of  God,  a  cause  of  damnation  mito 
them,  through  their  incredulity.  And  as  he  is  a  rising  up  to 
none  other  than  those  which  are  God's  children  by  adop- 
tion; so  is  his  word,  yea,  the  whole  scripture,  the  power 
of  God  to  salvation  to  them  only  that  do  believe  it.  Christ 
himself,  the  prophets  before  him,  the  apostles  after  him, 
all  the  true  ministers  of  God's  holy  word,  yea,  every  word 
in  God's  book,  is  unto  the  reprobate  the  savour  of  death 
unto  death. 

Christ  Jesus,  the  prophets,  the  apostles,  and  all  the  true 
ministers  of  his  word,  yea,  every  jot  and  tittle  in  the  holy 
scriptme,  have  been,  is,  and  shall  be  for  evermore  the 
savour  of  life  unto  eternal  life,  unto  all  those  whose  hearts 
God  hath  purified  by  true  faith.  Let  us  earnestly  take 
heed  that  we  make  no  jesting-stock  of  the  books  of  holy 
scriptures.  The  more  obscure  and  dark  the  sayings  be  to 
our  understanding,  the  further  let  us  think  ourselves  to  be 
from  God,  and  his  holy  Spirit,  who  was  the  author  of  them. 
Let  us  Avith  more  reverence  endeavour  ourselves  to  search 
out  the  wisdom  hidden  in  the  outward  bark  of  the  scrip- 
ture. If  we  cannot  understand  the  sense  and  the  reason 
of  the  saying,  yet  let  us  not  be  scorners,  jesters,  and  de- 
riders,  for  that  is  the  uttermost  token  and  shew  of  a  repro- 
bate, of  a  plain  enemy  to  God  and  his  wisdom.  They  be 
not  idle  fables  to  jest  at,  which  God  doth  seriously  pro- 
nounce ;  and  for  serious  matters  let  us  esteem  them.  And 
though  in  sundry  places  of  the  scriptures  be  set  out  divers 
rites  and  ceremonies,  oblations  and  sacrifices;  let  us  not 


29* 


338  The  Second  Part  of  the  Information 

think  strange  of  them,  but  refer  them  to^  the  times  and  people 
for  whom  they  served,  although  yet  to  learned  men  they  be 
not  unprofitable  to  be  considered,  but  to  be  expounded  as 
figures  and  shadows  of  things  and  persons,  afterward  openly 
revealed  in  the  New  Testament.  Though  the  rehearsal  of 
the  genealogies  and  pedigrees  of  the  fathers  be  not  to  much 
edification  of  the  plain  ignorant  people ;  yet  is  there  no- 
thing so  impertinently  uttered  in  all  the  whole  book  of  the 
Bible,  but  may  serve  to  spiritual  purpose  in  some  respect,  to 
all  such  as  Avill  bestow  their  labours  to  search  out  the 
meanings.  These  may  not  be  condemned,  because  they 
serve  not  to  our  understanding,  nor  make^  to  our  edifica- 
tion. But  let  us  turn  our  labour  to  understand,  and  to 
carry  away  such  sentences  and  stories,  as  be  more  fit  for  our 
capacity  and  instruction. 

And  whereas  we  read  in  divers  Psalms  how  David  did 
[Ps.  83. 17.  wish  to  the  adversaries  of  God  sometimes  shame,  rebuke, 
Ps.  3o.  4.]  g^j^^  confusion ;  sometime  the  decay  of  their  off'spring  and 
[Ps.  68. 2.]  issue,  sometime  that  they  might  perish  and  come  suddenly 
to  destruction,  as  he  did  wish  to  the  captains  of  the  Phi- 
P3. 144.  [6.]    listines? ;  Cast  forth,  saith  he,  thy  lightning,  and  tear  them; 

shoot  out  thine  arrows,  and  consume  them;  with  such  other 
manner  of  imprecations :  yet  ought  we  not  to  be  ofiended 
at  such  prayers  of  David,  being  a  prophet  as  he  was,  sin- 
gularly beloved  of  God,  and  rapt  in  spirit,  with  an  ardent 
zeal  to  God's  glory.  He  spake  not^  of  a  private  hatred, 
and  in  a  stomach  against  their  persons :  but  wished  spi- 
ritually the  destruction  of  such  corrupt  errors  and  vices, 
which  reigned  in  all  devilish  persons  set  against  God.  He 
[1  Tim.  1.20.]  was  of  like  mind  as  St.  Paul  was,  when  he  did  deliver 
Hymeneus  and  Alexander,  with  the  notorious  fornicator,  to 
Satan,  to  their  temporal  confusion,  that  their  spirit  might 
be  saved  against  the  day  of  the  Lord.  And  when  David 
did  profess  in  some  places,  that  he  hated  the  wicked,  yet  in 
Pa.  139.  [21,  other  places  of  his  Psalms  he  professeth,  that  he  hateth' 
them  with  a  perfect  hate,  not  with  a  malicious  hate,  to  the 
hurt  of  the  soul.  Which  perfection  of  spirit,  because  it 
cannot  be  performed  in  us,  so  corrupted  in  afiections  as  we 
be,  we  ought  not  to  use  in  our  private  causes  the  like  words 
in  form,  for  that  we  cannot  fulfil  the  like  words  in  sense. 
Let  us  not  therefore  be  offended,  but  search  out  the  reason 
of  such  words  before  we  be  ofiended,  that  we  may  the  more 


*  to]  unto  A.  ^  He  spake  not]  He  spake  them 

'  nor  make]  nor  make  not  A.  not  A. 

e  Philistines]  Philistians  A.  '  hateth]  hated  B. 


of  certain  Places  of  the  Scripture.  339 


reverently  judge  of  such  sayings,  though  strange  to  our 
carnal  understandings,  yet  to  them  that  be  spiritually 
minded,  judged  to  be  zealously  and  godly  pronounced. 
God  therefore,  for  his  mercies  sake,  vouchsafe  to  purify  our 
minds  through  faith  in  his  son  Jesus  Christ,  and  to  instil 
the  heavenly  drops  of  his  grace  into  our  hard  stony  hearts, 
to  supple  the  same,  that  we  be  not  contemners  and  deriders 
of  his  infallible  word;  but  that  with  all  humbleness  of 
mind  and  Christian  reverence,  we  may  endeavour  ourselves 
to  hear  and  to  read  his  sacred  scriptures,  and  inwardly  so 
to  digest  them,  as  shall  be  to  the  comfort  of  our  souls,  and 
sanctification'^  of  his  holy  name :  to  whom  with  the  Son 
and  the  Holy  Ghost,  three  persons,  and  one  living  God,  be 
all  laud,  honour,  and  praise,  for  ever  and  ever.  Amen. 


^  and  sanctification]  sanctification  B. 


AN 

HOMILY 

OF 

Alms-Deeds^  and  Mercifulness  toward  the  Poor  and 
Needy. 


Amongst  the  manifold  duties  that  almighty  God  re- 
quireth  of  his  faithful  servants  the  true  Christians,  by  the 
which  he  would  that  both  his  name  should  be  glorified,  and 
the  certainty  of  their  vocation  declared,  there  is  none  that  is 
either  more  acceptable  unto  him,  or  more  profitable  for 
them,  than  are  the  works  of  mercy  and  pity  shewed  upon 
the  poor,  which  be  afflicted  with  any  kind  of  misery.  And 
yet  this  notwithstanding,  such  is  the  slothful  sluggishness  of 
our  dull  nature  to  that  which  is  good  and  godly,  that  we  are 
almost  in  nothing  more  negligent  and  less  careful  than  we 
are  therein.  It  is  therefore  a  very  necessary  thing,  that 
God's  people  should  awake  their  sleepy  minds,  and  consider 
their  duty  on  this  behalf.  And  meet  it  is  that  all  true 
Christians  should  desirously  seek  and  learn  what  God  by  his 
holy  word  doth  herein  require  of  them :  that  first  knowing 
their  duty,  (whereof  many  by  their  slackness  seem  to  be 
very  ignorant,)  they  may  afterwards  diligently  endeavour  to 
perform  the  same.  By  the  which  both  the  godly  charitable 
persons  may  be  encouraged  to  go  forwards  and  continue  in 
their  merciful  deeds  of  alms-giving^  to  the  poor,  and  also 
such  as  hitherto  have  either  neglected  or  contemned  it,  may 
yet  now  at  length^,  when  they  shall  hear  how  much  it  ap- 
pertaineth  to  them,  advisedly  consider  it,  and  virtuously 
apply  themselves  thereunto. 

And  to  the  intent  that  every  one  of  you  may  the  better 
understand  that  which  is  taught,  and  also  easilier  bear  away, 
and  so  take  more  fruit  of  that  shall  be  said,  when  several 
matters  are  severally  handled ;  I  mind  particularly,  and  in 
this  order,  to  speak  and  intreat  of  these  points. 


*  alms-giving]  giving  alms  A. 


»>  at  length]  at  the  length  A. 


First  Part  of  the  Sermon  of  Alms-Deeds.  341 


First,  I  will  shew  how  earnestly  almighty  God  in  his  holy 
word  doth  exact  the  doing  of  alms-deeds  of  us,  and  how 
acceptable  they  be  unto  him. 

Secondly,  How  profitable  it  is  for  us  to  use  them,  and 
what  commodity  and  fruit  they  will  bring  unto  us. 

Thirdly  and  lastly^  I  will  shew  out  of  God's  word,  that 
whoso  is  liberal  to  the  poor,  and  relieveth  them  plenteously, 
shall  notwithstanding  have  sufficient  for  himself,  and  ever- 
more be  without  danger  of  penury  and  scarcity. 

Concerning  the  first,  which  is  the  acceptation  and  dignity, 
or  price  of  alms-deeds  before  God :  know  this,  that  to  help 
and  succour  the  poor  in  their  need  and  misery,  pleaseth  God 
so  much,  that,  as  the  holy  scripture  in  sundry  places  re- 
cordeth,  nothmg  can  be  more  thankfully  taken  or  accepted 
of  God.  For  first  we  read,  that  almighty  God  doth  account 
that  to  be  given  and  to  be  bestowed  upon  himself,  that  is 
bestowed  upon  the  poor :  for  so  doth  the  Holy  Ghost  testify 
unto  us  by  the  wise  man,  saying,  He  that  hath  pity  upon  the  Prov.  19.  ci7.] 
poor  lendeth  unto  the  Lord  himself.  And  Christ  in  the 
gospel  avoucheth,  and  as  a  most  certain  truth  bindeth  it 
with  an  oath,  that  the  alms  bestowed  upon  the  poor  was  be- 
stowed upon  him,  and  so  shall  be  reckoned  at  the  last  day. 
For  thus  he  saith  to  the  charitable  alms-givers,  when  he 
sitteth  as  judge  in  the  doom,  to  give  sentence  of  every  man 
according  to  his  deserts  .•  Verily  I  say  unto  you^  Whatsoever  Matt.  25.  [40.] 
^ood  and  merciful  deed  you  did  upon  any  of  the  least  of 
these  my  brethren^  ye  did  the  same  unto  me.  In  relieving 
their  hunger,  ye  relieved  mine ;  in  quenching  their  thirst, 
ye  quenched  mine ;  in  clothmg  them,  ye  clothed  me ;  and 
when  ye  harboured  them,  ye  lodged  me  also ;  when  ye 
visited  them,  being  sick  or  in  prison^,  ye  visited  me.  For 
as  he  that  receivetfr  a  prince's  embassadors,  and  entertain- 
eth  tliem  well,  doth  honour  the  prince  from  whom  those 
embassadors  do  come  ;  so  he  that  receiveth  the  poor  and 
needy,  and  helpeth  them  in  their  affliction  and  distress,  doth 
thereby  receive  and  honour  Christ  their  master,  who,  as  he 
was  poor  and  needy  himself  whilst  he  lived  here  amongst  us, 
to  work  the  mystery  of  our  salvation,  so  at  his  departure^ 
hence  he  promised  in  his  stead  to  send  imto  us  those  that 
were  poor,  by  whose  means  his  absence  should  be  supplied  : 
and  therefore  that  we  would^^  do  unto  him,  we  must  do  unto 
-hem.    And  for  this  cause  doth  the  almighty  God*^  say  unto 


'  lastly]  last  A. 

^  or  in  prison]  in  prison  B. 

«  receiveth]  hath  received  B. 

'  so  at  his  departure]  at  his  de- 


parture B. 

6  would]  should  A. 

^  the  almighty  God]  almight}"-  God 


342 


The  First  Fart  of  the  Sermon 


Deut.  15.  [11.]  Moses,  The  land  wherein  you  dwell  shall  never  be  ivithout 
poor  men:  because  he  would  have  contmual  trial  of  his 
people,  whether  they  loved  him  or  no,  that  in  shewing 
themselves  obedient  unto  his  will,  they  might  certainly  as- 
sure themselves  of  his  love  and  favour  towards  them,  and 
nothing  doubt,  but  that  as  his  law  and  ordmance'  (wherein 
he  commanded  them  that  they  should  open  their  hand  unto 
their  brethren  that  were  poor  and  needy  in  the  land)  were 
accepted  of  them,  and  willingly  performed ;  so  he  would  on 
his  part  lovingly  accept  them,  and  truly  perform  his  pro- 
mises that  he  had  made  unto  them. 

The  holy  apostles  and  disciples  of  Christ,  who,  by  reason 
of  his  daily  conversation,  saw  by  his  deeds,  and  heard  in  his 
doctrine,  how  much  he  tendered  the  poor ;  the  godly  fathers 
also,  that  were  both  before  and  since  Christ,  endued  without  j 
doubt  with  the  Holy  Ghost,  and  most  certainly  certified  of 
God's  holy  will ;  they  both  do  most  earnestly  exhort  us,  and 
in  all  their  writings  almost  continually  admonish  us,  that 
we  would  remember  the  poor,  and  bestow  our  charitable 

I  Thess.  5.     alms  upon  them.    St.  Paul  crieth  unto  us  after  this  sort ; 
J  Comfort  the  feeble  minded,  lift  up  the  iveak,  and  be  chari- 

Heb.  13.  [16.]  table  towards^  all  men.    And  again,  To  do  good  to  the. 

poor,  and  to  distribute  alms  gladly,  see  that  thou  do  noV 
forget,  for  with  such  sacrifces  God  is  pleased^.    Esay  the  ' 

Isaiah 58.  [7.]  proplict  teaclicth  ou  this  wise;  Deal  thy  bread  to  the  hun- 
gry, and  bring  the  poor  wandering  home  to  thy  house. ' 
When  thou  seest  the  naked,  see  thou  clothe  him,  and  hide  not 
thy  face  from  thy  poor  neighboxLr,  neither  despise  thou  thine 
own  flesh.    And  the  holy  father  Toby  giveth  this  counsel: 

Tobit4.  [7,  Give  alms,  saith  he,  of  thine  own  goods,  and  turn  never 
thy  face  from  the  poor;  eat  thy  bread  with  the  hungry,  and\ 
cover  the  naked  ivith  thy  clothes.  And  the  learned  and  godly  i 

A.iPop.  An-  _  doctor  Chrysostom  giveth  this  admonition:  Let  merciful] 

iioch.  Horn.  3o.  ^^^^     always  with  us  as  a  garment;  that  is,  as  mindful 
as  we  will  be  to  put  our  garments  upon  us,  to  cover  our\ 
nakedness,  to  defend  us  from  the  cold,  and  to  shew  ourselves] 
comely;  so  mindful  let  us  be  at  all  times  and  seasons,  that\ 
we  give  alms  to  the  poor,  and  shew  ourselves  merciful  to- 
wards them.    But  what  mean  these  often  admonitions  and 
earnest  exhortations  of  the  prophets,  apostles,  fathers,  and 
holy  doctors  ?    Surely,  as  they  were  faithful  to  Godward, 
and  therefore  discharged  their  duty  truly,  in  telling  us  what 
was  God's  will ;  so,  of  a  singular  love  to  usward,  they  la- 
boured not  only  to  inform  us,  but  also  to  persuade  with  us. 

'  ordinance]  ordinances  A.  *  God  is  pleased]  is  God  pleased  A. 

k  towards]  toward  A. 


of  JilmS' Deeds, 


343 


that  to  give  alms,  and  to  succour  the  poor  and  needy,  was  a 
very  acceptable  thnig,  and  an  high  sacrifice  to  God,  wherein 
he  greatly  delighted,  and  had  a  singular  pleasure.  For  so 
doth  the  wise  man,  the  son  of  Sirach,  teach  us,  saying,  eccIus.  35.  [i, 
Whoso  is  merciful  and  giveth  alms,  he  offerelh  the  right  ^'^  ^ 
thank-offering.  And  he  addeth  thereunto,  The  right  thank- 
offering  maketh  the  altar  fat,  and  a  sweet  smell  it  is  be- 
fore the  Highest ;  it  is  acceptable  before  God,  aiid  shall 
never  be  forgotten. 

And  the  truth  of  this  doctrine  is  verified  by  the  example"" 
of  those  holy  and  charitable  fathers,  of  whom  we  read  in  the 
scriptures,  that  they  were  given  to  merciful  compassion  to- 
wards the  poor,  and  charitable  relieving  of  their  necessities. 
Such  a  one  was  Abraham,  in  whom  God  had  so  great  plea- 
sure, that  he  vouchsafed  to  come  unto  him  in  form  of  an 
angel,  and  to  be  entertained  of  him  at  his  house.  Such  was 
his  kinsman  Lot,  whom  God  so  favoured  for  receiving  his 
messengers  into  his  house,  which  otherwise  should  have 
lien"  in  the  street,  that  he  saved  him  with  his  whole*^  family 
from  the  destruction  of  Sodom  and  Gomorra.  Such  were 
the  holy  fathers  Job  and  Toby,  with  many  others,  who  felt 
most  sensible  proofs  of  God's  specialP  love  towards  them. 
And  as  all  these  by  their  mercifulness  and  tender  compas- 
sion, which  they  shewed  to  the  miserable  afflicted  members 
of  Christ,  in  the  relieving,  helping,  and  succouring  them 
with  their  temporal  goods  in  this  life,  obtained  God's  favour, 
and  were  dear,  acceptable,  and  pleasant  in  his  sight ;  so  now 
they  themselves  take  pleasure  in  the  fruition  of  God,  in  the 
pleasant  joys  of  heaven,  and  are  also  in  God's  eternal  word 
set  before  us,  as  perfect  examples  ever  before  our  eyes,  both 
how  we  shall  please  God  in  this  mortal*!  life,  and  also  how 
we  may  come  to  live  in  joy  with  them  in  everlasting  pleasure 
'  and  felicity.  For  most  true  is  that  saying  which  Augustin"^ 
hath,  that  the  giving  of  alms  and  relieving  of  the  poor  is  the 
right  way  to  heaven.  Via  cceli  pauper  est;  The  poor  man, 
saith  he,  is  the  way  to  heaven.  They  used  in  times  past  to 
set  in  highway^  sides,  the  pictiu-e  of  Mercury,  pointing  with 
his  finger  which  was  the  right  way  to  the  town.  And  we 
use  in  cross-ways  to  set  up  a  wooden  or  stone  cross,  to  ad- 
monish the  travelling  man  which  way  he  must  tiu'u,  when 
,he  Cometh  thither,  to  direct  his  journey  aright.  But  God's 
word  (as  St.  Augustin  saith)  hath  set  in  the  way  to  heaven 

\- 

'    "  example]  examples  A.  <i  mortal]  our  mortal  A. 

"  lien]  lain  A.  Augustin]  saint  Augustin  A. 

°  with  his  whole]  and  his  whole  A.       ^  highway]  highways  A. 
P  special]  especial  A. 


344 


The  First  Part  of  the  Sermon 


the  poor  man  and  his  house,  so  that  whoso  will  go  aright 
thither,  and  not  turn  out  of  the  way,  must  go  hy  the  poor. 
The  poor  man  is  that  Mercury  that  shall  set  us  the  ready 
way :  and  if  we  look  well  to  this  mark,  we  shall  not  wander 
much  out  of  the  right  path.  The  manner  of  wise  worldly 
men  amongst*  us  is,  that  if  they  know  a  man  of  a  meaner" 
estate  than  themselves  to  be  in  favour  with  the  prince,  or 
any  other  nobleman,  whom  they  either  fear  or  love,  such  a 
one  they  will  be  glad  to  benefit  and  pleasure,  that,  when 
they  have  need,  they  may^  become  their  spokesman,  either 
to  help  with  his  good  word>'  to  obtain  a  commodity,  or  to 
escape  a  displeasure.  Now  surely  it  ought  to  be  a  shame  to 
us,  that  worldly  men  for  temporal  things,  that  last  but  for 
a  season,  should  be  more  wise  and  provident  in  procuring 

[Matt.  10. 42.  them,  than  we  in  heavenly.    Our  saviour  Christ  testifieth 

Mark  9. 41. J  ^£  ^qq^  men,  that  they  are  dear  unto  him,  and  that  he  loveth 
them  especially ;  for  he  calleth  them  his  little  ones,  by  a 

[Matt.  25. 40.]  name  of  tender  love :  he  saith  they  be  his  brethren.  And 
St.  James  saith,  that  God  hath  chosen  them  to  be  the  heirs* 

James  [2. 5.]  of  his  kingdom.  Hath  not  God,  saith  he,  chosen  the  poor  of 
this  ivorld  to  himself  to  make  them  hereafter  the  rich  heirs 
of  that  kingdom  ivhich  he  hath  promised  to  them  that  love 
him  ?  And  Ave  know  that  the  prayer  which  they  make  for 
us  shall  be  acceptable  and  regarded  of  God,  their  complaint 
shall  be  heard  also.    Thereof  doth  Jesus  the  son  of  Sirach 

Eccius.  4.  [6.]  certainly  assure  us,  saying,  Jf  the  poor  complain  of  thee  in 
the  bitterness  of  his  soul,  his  prayer  shall  be  heard;  even  he 
that  made  him  shall  hear  him.  Be  courteous  therefore  unto 
the  poor.  We  know  also,  that  he  who  acknowledgeth  him- 
self to  be  their  master  and  patron,  and  refuseth  not  to  take 
them  for  his  servants,  is  both  able  to  pleasure  and  dis- 
pleasure us,  and  that  we  stand  every  hour  in  need  of  his 
help.  Why  should  we  then  be  either  negligent  or  unwilling 
to  procure  their  friendship  and  favour,  by  the  which  also 
we  may  be  assured  to  get  his  favour,  that  is  both  able  and 
willing  to  do  us  all  pleasures  that  are  for  our  commodity 
and  wealth  ?  Christ  doth  declare  by  this,  how  much  he  ac- 
cepteth  our  charitable  affection  toward  the  poor,  in  that  he 

[Malt.  10. 42.]  promiseth  a  reward  unto  them  that  give  but  a  cup  of  cold 
water  in  his  name  to  them  that  have  need  thereof,  and  that 
reward  is  the  kingdom  of  heaven.  No  doubt  is  it  therefore 
that^  God  regardeth  highly  that  which  he  rewardeth  so  li- 

t  amongst]  among  A.  y  to  help  with  his  good  word]  omit' 

»  of  a  meaner]  of  meaner  A.         ted  B. 

*  they  may]  he  may  A.  *  the  heirs]  heirs  A. 

» that]  but  that  A. 


of  jQlms- Deeds, 


345 


berally.  For  he  that  promiseth  a  princely  recompence  for  a 
beggarly  benevolence,  declareth  that  he  is  more  delighted 
with  the  giving,  than  with  the  gift,  and  that  he  as  much 
esteemeth  the  doing  of  the  thing,  as  the  fruit  and  commo- 
dity that  Cometh  of  it.  Whoso  therefore  hath  hitherto  ne- 
glected to  give  alms,  let  him  know  that  God  now  requireth 
it  of  him ;  and  he  that  hath  been  liberal  to  the  poor,  let  him 
know  that  his  godly  doings  are  accepted,  and  thankfully 
taken  at  God's  hands,  which  he  will  requite  with  double  and 
treble.  For  so  saith  the  wise  man:  He  which  .sAei^;e/A  [P^ov.  lo.  17.] 
mercy  to  the  poor,  doth  lay  his  money  in  bank  to  the  Lord, 
for  a  large  interest  and  gain;  the  gain  being  chiefly  the 
possession  of  the  life  everlasting,  through  the  merits  of  our 
saviour  Jesus  Christ :  to  whom  with  the  Father  and  the 
Holy  Ghost  be  all  honour  and  glory  for  ever.  Amen. 


The  Second  Part  of  the  Sermon  of  Aims-Deeds, 

Ye  have  heard  before,  dearly  beloved,  that  to  give  alms 
unto  the  poor,  and  to  help  them  in  time  of  necessity,  is  so 
acceptable  unto  our  saviour  Christ,  that  he  counteth  that  to 
be  done  to  himself,  that  we  do  for  his  sake  unto  them.  Ye 
have  heard  also  how  earnestly  both  the  apostles,  prophets, 
lioly  fathers,  and  doctors,  do  exhort  us  unto  the  same.  And 
ye  see  how  well-beloved  and  dear  unto  God  they  were,  whom 
the  scriptures  report  unto  us  to  have  been  good  alms-men. 
Wherefore  if  either  their  good  examples,  or  the  wholesome 
iomisel  of  godly  fathers,  or  the  love  of  Christ,  whose  es- 
pecial favour  we  may  be  assured  by  this  means  to  obtain, 
1  nay  move  us,  or  do  any  thing  at  all  with  us ;  let  us  provide** 
:hat  from  henceforth  we  shew  unto  Godward  this  thankful 
service,  to  be  mnidful  and  ready  to  help  them  that  be  poor 
iind  in  misery. 

Now  will  I  this  second  time  that  I  entreat  of  Alms-deeds, 
ihew  unto  you  how  profitable  it  is  for  us  to  exercise  them, 
md  what  fruit  thereby  shall  arise*=  unto  us,  if  we  do  them 
:  'aithfully.  Our  saviour  Christ  in  the  gospel  teacheth  us,  Matt.  16.  [2c.i 
hat  it  profiteth  a  man  nothing  to  have  in  possession  all  the 
iches  of  the  whole  world,  and  the  wealth  or  glory  thereof, 
f  in  the  mean  season  he  lose  his  soul,  or  do  that  thing 
jVhereby  it  should  become  captive  unto  death,  sin,  and  hell- 
ire.    By  the  which  saying,  he  not  only  instructeth  us  how 


•*  provide]  provide  us  B. 


«  arise]  rise  A. 


346 


The  Second  Part  of  the  Sermon 


much  the  soul's  health*^  is  to  be  preferred  before  worldly 
commodities ;  but  it  also^  serveth  to  stir  up  our  minds,  and 
to  prick  us  forwards  to  seek  diligently,  and  learn  by  what 
means  we  may  preserve  and  keep  our  souls  ever  in  safety ; 
that  is,  how  we  may  recover  our  health^,  if  it  be  lost  or  im- 
paired, and  how  it  may  be  defended  and  maintained,  if  once 
wes  have  it.  Yea,  he  teacheth  us  also  thereby  to  esteem 
that  as  a  precious  medicine,  and  an  inestimable  jewel,  that 
hath  such  strength  and  virtue  in  it,  that  can  either  procure 
or  preserve  so  incomparable  a  treasure.  For  if  we  greatly 
regard  that  medicine  or  salve,  that  is  able  to  heal  sundry 
and  grievous  diseases  of  the  body,  much  more  will  we  esteem 
that  which  hath  like  power  over  the  soul.  And  because  we 
might  be  better  assured  both  to  know  and  to  have**  in 
readiness  that  so  profitable  a  remedy ;  he,  as  a  most  faithful 
and  loving  teacher,  sheweth  himself  both  what  it  is,  and 
where  we  may  find  it,  and  how  we  may  use  and  apply  it. 
For  when  both  he  and  his  disciples  were  grievously  accused 
of  the  Pharisees,  to  have  defiled  their  souls  in  breaking  the 
constitutions  of  the  elders,  because  they  went  to  meat,  and 
washed  not  their  hands  before,  according  to  the  custom  of 
the  Jews;  Christ  answering  their  superstitious  complaint^ 
teacheth  them  an  especial  remedy  how  to  keep  clean  their 
souls,  notwithstanding  the  breach  of  such  superstitious  or- 

Lukeii.  [4i,j  ders:  Give  alms,  saith  he,  aiid  behold  all  things  are  death 
unto  you.  He  teacheth  them,  that  to  be  merciful  and  cha- 
ritable in  helping  the  poor,  is  the  means  to  keep  the  soul 
pure  and  clean  in  the  sight  of  God.  We  are  taught  there- 
fore by  this,  that  merciful  alms-dealing  is  profitable  to  purge 
the  soul  from  the  infection  and  filthy  spots  of  sin.  The  same 
lesson  doth  the  Holy  Ghost  also  teach  in  sundry  places  of 

Tobii  4.  [10.]  the  scripture, saying,  Mercifulness  and  alms-giving  purgeth 
from  all  sins,  and  delivereth  from  death,  and  suffereth  not 
the  soul  to  come  into  darkness.  A  great  confidence  may 
they  have  before  the  high  God,  that  shew  mercy  and  com- 
passion to  them  that  are  afflicted.    The  wise  preacher,  the 

Ecciufl.  3.  [30.]  son  of  Sirach,  confirmeth  the  same,  when  he  saith,  l^hat  as 
water  qvencheth  burning  fire,  even  so  mercy  and  alms  re- 
sisteth  and  reconcileth  sins\  And  sure  it  is,  that  merciful- 
ness quaileth  the  heat  of  sin  so  much,  that  they  shall  not 
take  hold  upon  man  to  hurt  him  ;  or  if  he'^  have  by  any  in- 
firmity or  weakness'  been  touched  and  annoyed  with  them, 


^  soul's  health]  soul  health  A. 
«  but  it  also]  but  also  A. 
'our  health]  their  health  A. 
t  if  once  we]  if  we  once  A. 


and  to  have]  and  have  A. 
'  sins]  sin  A. 
k  if  he]  if  ye  B. 

*  or  weakness]  and  weakness  A. 


of  Alms-Deeds. 


347 


straightways  shall  mercifulness  wipe  and  wash  them™  away, 
as  salves  and  remedies  to  heal  their  sores  and  grievous  dis- 
eases. And  thereupon  that  holy  father  Cyprian  taketh  good 
occasion  to  exhort  earnestly  to  the  merciful  work  of  giving 
alms  and  helping  the  poor,  and  there  he  admonisheth  to 
consider  how  wholesome  and  profitable  it  is  to  relieve  the 
needy,  and  help  the  afflicted,  by  the  which  we  may  purge 
our  sins,  and  heal  our  wounded  souls. 

But  yet°  some  will  say  unto  me.  If  alms-giving,  and  our 
charitable  works  towards  the  poor,  be  able  to  wash  away 
sins,  to  reconcile  us  to  God,  to  deliver  us  from  the  peril  of 
damnation,  and  make  us  the  sons  and  heirs  of  God's  king- 
dom; then  are  Christ's  merits''  defaced,  and  his  blood  shed 
in  vain ;  then  are  we  justified  by  works,  and  by  our  deeds 
may  we  merit  heaven ;  then  do  we  in  vain  believe  that 
Christ  died  for  to  put  away  our  sins,  and  that  he  rose  for 
our  justification,  as  St.  Paul  teacheth.  But  ye  shall  under- 
stand, dearly  beloved,  that  neither  those  places  of  the  scrip- 
ture? before  alleged,  neither  the  doctrine  of  the  blessed  martyr 
Cyprian,  neither  any  other  godly  and  learned  man,  when  they, 
in  extolling  the  dignity,  profit,  fruit,  and  eff"ect  of  virtuous 
and  liberal  alms,  do  say  that  it  washeth  away  sins,  and 
bringeth  us  to  the  favour  of  God,  do  mean,  that  our  work 
and  charitable  deed  is  the  original  cause  of  our  acception 
before  God,  or  that  for  the  dignity  or  worthiness  thereof 
our  sins  may  bei  washed  away,  and  we  purged  and  cleansed 
of  all""  the  spots  of  our  iniquity;  for  that  were  indeed  to 
deface  Christ,  and  to  defraud  him  of  his  glory.  But  they 
mean  this,  and  this  is  the  understanding  of  those  and  such 
like  sayings,  that  God  of  his  mercy  and  special  favour  to- 
wards them,  whom  he  hath  appointed  to  everlasting  salva- 
tion, hath  so  ofi'ered  his  grace  especially,  and  they  have  so 
received  it  fruitfully,  that  although,  by  reason  of  their  sin- 
ful living  outwardly,  they  seemed  before  to  have  been  the 
children  of  wrath  and  perdition ;  yet  now  the  spirit  of  God 
mightily  working  in  them,  unto  obedience  to  G  od's  will  and 
commandments,  they  declare  by  their  outward  deeds  and 
life,  in  the  shewing  of  mercy  and  charity,  (which  cannot 
come  but  of  the  spirit  of  God,  and  his  especial*  grace,)  that 
they  are  the  undoubted  children  of  God  appointed  to  ever- 
lasting life.    And  so,  as  by  their  wickedness  and  ungodly 

*"  wash  them]  wash  B.  i  may  be]  be  A. 

"  But  yet]  But  here  A.  '  of  all]  from  all  A. 

0  thea  are  Christ's  merits]  then  is  »  special]  especial  A. 

Christ's  merit  A.  *  especial]  special  A. 
p  of  the  scripture]  of  scripture  A. 


I 


348 


The  Second  Part  of  the  Sermon 


living  they  shewed  themselves  according  to  the  judgment  of 
men,  which  follow  the  outward  appearance,  to  be  reprobates 
and  castaways ;  so  now  by  their  obedience  unto  God's  holy 
will,  and  by  their  mercifulness  and  tender  pity,  (wherein 
they  shew  themselves  to  be  like  unto  God,  who  is  the  foun- 
tain and  spring  of  all  mercy,)  they  declare  openly  and  ma- 
nifestly unto  the  sight  of  men,  that  they  are  the  sons  of  God, 
and  elect  of  him  unto  salvation.  For  as  the  good  fruit  is 
not  the  cause  that  the  tree  is  good,  but  the  tree  must  first 
be  good  before  it  can  bring  forth  good  fruit ;  so  the  good 
deeds  of  man  are  not  the  cause  that  maketh  man"  good, 
but  he  is  first  made  good  by  the  spirit  and  grace  of  God, 
that  effectually  worketh  in  him,  and  afterward  he  bringeth 
forth  good  fruits.  And  then  as  the  good  fruit  doth  argue 
the  goodness  of  the  tree,  so  doth  the  good  and  merciful  deed 
of  the  man  argue  and  certainly  prove  the  goodness  of  him 

[Matt.  7. 16.]  that  doth  it,  according  to  Christ's  sayings:  Ye  shall  know 
them  by  their  fruits.  And  if  any  man  will  object,  that  evil 
and  naughty  men  do  sometimes  by  their  deeds  appear  to  be 
very  godly  and  virtuous ;  I  will  answer,  so^  doth  the  crab 
and  choak-pear  seem  outwardly  to  have  sometime  as  fair  a 
red,  and  as  mellow  a  colour,  as  the  fruit  that  is^  good  in- 
deed. But  he  that  will  bite  and  take  a  taste,  shall  easily 
judge  betwixt  the  sour  bitterness  of  the  one,  and  the  sweet 
savouriness  of  the  other.  And  as  the  true  Christian  man, 
in  thankfulness  of  his  heart,  for  the  redemption  of  his  soul 
purchased  by  Christ's  death,  sheweth  kindly  by  the  fruit  of 
his  faith  his  obedience  to  God ;  so  the  other,  as  a  merchant 
with  God,  doth  all  for  his  own  gain,  thinking  to  win  heaven 
by  the  merit  of  his  works,  and  so  defaceth  and  obscureth 
the  price  of  Christ's  blood,  who  only  wrought  our  purgation. 
The  meaning  then  of  these  sayings  in  the  scriptures  and 

[Luke  11  41.]  other  holy  writings  ;  Jilms-deeds  do  wash^-  away  our  sins; 

[I  Pet.  4. 8.]  and,  Mercy  to  the  poor  doth  blot  out  our  offences,  is,  that  we 
doing  these  things  according  to  God's  will  and  our  duty, 
have  our  sins  indeed  washed  away,  and  our  offences  blotted 
out ;  not  for  the  worthiness  of  them,  but  by  the  grace  of 
God  which  worketh  all  in  all,  and  that  for  the  promise  that 
God  hath  made  to  them  that  are  obedient  unto  his  com- 
mandment, that  he  which  is  the  truth  might  be  justified  in 
performing  the  truth  due  to  his  true  promise.  Alms-deeds 
do  wash  away  our  sins,  because  God  doth  vouchsafe  then  to 
repute  us  as  clean  and  pure,  when  we  do  them  for  his  sake, 
and  not  because  they  deserve  or  merit  our  purging,  or  for 


"  man]  men  B. 
*  so]  that  so  A. 


y  that  is]  which  is  A. 
*  do  wash]  to  wash  A. 


of  Alms-Deeds, 


349 


that  they  have  any  such  strength  and  virtue  in  themselves. 
In  know  that  some  men,  too  much  addict  to  the  advancing 
of  their  works%  will  not  be  contented  with  this  answer ; 
and  no  marve],  for  such  men  can  no  answer  content  or  suf- 
ficed Wherefore  leaving  them  to  their  own  wilful  sense, 
we  will  rather  have  regard  to  the  reasonable  and  godly,  who 
as  they  most  certainly  know  and  persuade  themselves,  that 
all  goodness,  all  bounty,  all  mercy,  all  benefits,  all  forgive- 
ness of  sins,  and  whatsoever  can  be  named  good  and  pro- 
fitable, either  for  the  body  or  for  the  soul,  do  come  only  of 
God's  mercy  and  mere  favour,  and  not  of  themselves ;  so 
though  they  do  never  so  many  and  so  excellent  good  deeds, 
yet  are  they  never  puffed  up  with  the  vain  confidence  of 
them.  And  though  they  hear  and  read  in  God's  word, 
and  otherwhere  in  godly  men's  Avorks,  that  alms-deeds, 
mercy,  and  charitableness,  doth  wash  away  sin,  and  blot 
out  miquity ;  yet  they  do  not  arrogantly  and  proudly  stick 
and  trust^  unto  them,  or  brag  themselves  of  them,  as  the 
proud  Pharisee  did,  lest  with  the  Pharisee  they  should  be 
condemned :  but  rather  with  the  humble  and  poor  pubhcan 
confess  themselves  sinful  wretches,  unworthy^  to  look  up 
to  heaven,  calling  and  craving  for  mercy,  that  with  the 
publican  they  may  be  pronounced  of  Christ  to  be  justified. 
The  godly  do  learn  that  when  the  scriptures  say,  that  by 
good  and  merciful  works  we  are  reconciled  to  God's  favour, 
we  are  taught  then  to  know  what  Christ  by  his  intercession 
and  mediation  obtaineth  for  us  of  his  father,  when  we  be 
obedient  to  his  will ;  yea,  they  learn  in  such  manner^  of 
speaking  a  comfortable  argument  of  God's  singular  favour 
and  love,  that  attributeth  that  unto  us  and  to  our  doings, 
that  he  by  his  spirit  worketh  in  us,  and  through  his  grace 
procureth  for  us.  And  yet  this  notwithstanding,  they  cry 
out  with  St.  Paul,  O  wretches  that  ive  are;  and  acknow- [Rom.  7. 24.] 
ledge,  as  Christ  teacheth,  that  when  they  have  all  done,  they  [Luke  ir.  10.] 
are  but  unprofitable  servants;  and  with  the  blessed  king 
David,  in  respect  of  the  just  judgments  of  God,  they  do 
tremble,  and  say,  Who  shall  be  able  to  abide  it,  Lord,  if  ivs.  no.  3.} 
thou  wilt  give  sentence  according  to  our  deserts  ?  Thus 
they  humble  themselves,  and  are  exalted  of  God;  they 
count  themselves  vile,  and  of  God  are  counted  pure  and 
clean;  they  condemn  themselves,  and  are  justified  of  God; 
they  think  themselves  unworthy  of  the  earth,  and  of  God 
are  thought  worthy  of  heaven.    Thus  by  God's  word^are 

»  works]  good  works  A.  ^  unworthy]  and  unworthy  A. 

^  or  suffice]  nor  suffice  A.  *  manner]  manners  A. 

'  and  trust]  or  trust  A.  ^  by  God's  word]  of  God's  word  A. 

30* 


350 


The  Third  Part  of  the  Sermon 


they  truly  taught  how  to  think  rightly  of  merciful  dealing 
of  alms,  and  of  God's  especial  mercy  and  goodness  are  made 
partakers  of  those  fruits  that  tiis  word  hath  promised.  Let 
us  then  follow  their  examples,  and  both  show  obediently  in 
our  life  those  works  of  mercy  that  we  are  commanded,  and 
have  that  right  opinion  and  judgment  of  them  that  we  are 
taught ;  and  we  shall  in  like  manner,  as  they,  be  made  par- 
takers, and  feel  the  fruits  and  rewards  that  follow  such 
godly  living,  so  shall  we  know  by  proof  what  profit  and 
commodity  doth  come  of  giving  of  almss  and  succouring  of 
the  poor. 


The  Third  Part  of  the  Homily  of  Alms-Deeds, 

Ye  have  already  heard  two  parts  of  this  treatise  of  alms- 
deeds.  The  first,  how  pleasant  and  acceptable  before  God 
the  doing  of  them  is ;  the  second,  how  much  it  behoveth 
us,  and  how  profitable  it  is  to  apply  ourselves  unto  them. 
Now  in  the  third''  part  will  I  take  away  that  let,  that  hin- 
dereth  many  from  doing  them.  There  be  many,  that  when 
they  hear  how  acceptable  a  thing  in  the  sight  of  God  the 
giving  of  alms  is,  and  how  much  God  extendeth  his  favour 
towards  them  that  are  merciful,  and  what  fruits  and  com- 
modities doth  come  to  them  by  it,  they  wish  very  gladly 
with  themselves  that  they  also  might  obtain  these  benefits, 
and  be  counted  such  of  God  as  whom  he  would  love  or  do 
for.  But  yet  these  men  are  with  greedy  covetousness  so 
pulled  back,  that  they  will  not  bestow  one  halfpenny,  or 
one  piece*  of  bread,  that  they  might  be  thought  worthy  of 
God's  benefits,  and  so  to  come  into  his  favour.  For  they 
are  evermore  fearful,  and  doubting,  lest  by  often  giving, 
although  it  were  but  a  little  at  a  time,  they  should  consume 
their  goods,  and  so  impoverish  themselves,  that  even  them- 
selves at  the  length  should  not  be  able  to  live,  but  should 
be  driven  to  beg,  and  live  of  other  men's  alms.  And  thus 
they  seek  excuses  to  withhold  themselves  from  the  favour 
of  God,  and  choose  with  pinching  covetousness  rather  to 
lean  unto  the  devil,  than  b}^  charitable  mercifulness  either 
to  come  unto  Christ,  or  to  sufier  Christ  to  come  unto  them. 
0  that  we  had  some  cunning  and  skilful  physician,  that 
were  able  to  purge  them  of  this  so  pestilent  an  humour, 
that  so  sore  infecteth,  not  their  bodies,  but  their  minds, 
and  so  by  corrupting  their  souls  bringeth  their  bodies  and 

E  giving  of  alms]  giving  alms  A.        '  piece]  shive  A. 
h  the  third]  this  third  A. 


of  Alms-Beeds. 


351 


souls  into  danger  of  hell-fire  !  Now  lest  there  be  any  such 
among  us,  dearly  beloved,  let  us  diligently  search  for  that 
ph^^sician,  which  is  Jesus  Christ,  and  earnestly  labour  that 
of  his  mercy  he  will  truly  instruct  us,  and  give  us  a  pre- 
sent remedy  against  so  perilous  a  disease.  Hearken  then, 
whosoever  thou  art  that  fearest  lest  by  giving  to  the  poor 
thou  shouldest  brmg  thyself  to  beggary.  That  which  thou 
takest  from  thyself  to  bestow  upon  Christ  can  never  be 
consumed  and  wasted  away.  Wherein  thou  shalt  not  be- 
lieve me,  but  if  thou  have  faith,  and  be  a  true  Christian, 
believe  the  Holy  Ghost,  give  credit  to  the  authority  of 
God's  word  that  thus  teacheth.  For  thus  saith  the  Holy 
Ghost  by  Solomon,  He  that  giveth  unto  the  poor  6'/m//cProv.  is.  27.] 
never  icant.  Men  suppose  that  by  hoarding  and  laying  up 
still,  they  shall  at  length^  be  rich,  and  that  by  distributing 
and  laying  out,  although  it  be  for  most  necessary  and  godly 
uses,  they  shall  be  brought  to  poverty.  But  the  Holy 
Ghost,  which  knoweth  all  truth,  teacheth  us  another  lesson, 
contrary  to  this.  He  teacheth  us  that  there  is  a  kind  of  [Prov.  11.24.] 
dispending  that  shall  never  diminish  the  stock,  and  a  kind 
of  saving  that  shall  bring  a  man  to  extreme  poverty.  For 
where  he  saith,  that  the  good  alms-man  shall  never  have  i?vov.\o.2.^ 
scarcity,  he  addeth,  but  he  that  turneth  away  his  eyes  from 
such  as  he  in  necessity,  shall  suffer  great  poverty  himself 
How  far  different  then  is  the  judgment  of  man  from  the 
judgment  of  the  Holy  Ghost !  The  holy  apostle  Paul,  a 
man  full  of  the  Holy  Ghost,  and  made  privy  even  of  the 
secret  will  of  God,  teacheth,  that  the  liberal  alms-giver 
shall  not  thereby  be  impoverished.  He  that  77iinistereth,'2.Cov.^.i\Q.'^ 
saith  he,  seed  unto  the  sower,  will  minister  also  bread  unto 
you  for  food  ;  yea,  he  will  multiply  your  seed,  and  increase 
the  fruits  of  your  righteousness.  He  is  not  content  here^ 
to  advertise  them  that  they  shall  not  lack,  but  he  sheweth 
them  also  in  what  sort™  God  will  provide  for  them.  Even 
as  he  provideth"  seed  for  the  sower  in  multiplying  it,  and 
giving  great  increase  ;  so  he  will°  multiply  their  goods,  and 
increase  them,  that  there  shall  be  great  abmidance.  And 
lest  we  should  think  his  sayings  to  be  but  words,  and  not 
truth,  we  have  an  example  thereof  in  the  third  book  of 
Kings,  which  doth  confirm  and  seal  it  up  as  a  most  certain 
truth.  The  poor  widow  that  received  the  banished  pro- 
phet of  God,  Elias,  when  as  she  had  but  a  handful  of  meal  [i  Kings  17. 
in  a  vessel,  and  a  little  oil  in  a  cruse,  whereof  she  would  ^^^-^ 

k  at  length]  at  the  length  A.  ■  provideth]  provided  B. 

^  content  here]  content  B.  0  so  he  will]  so  will  he  A. 

»  in  what  sort]  after  what  sort  A. 


352 


The  Third  Part  of  the  Sermon 


make  a  cake  for  herself  and  her  son,  that  after  they  had 
eaten  that,  they  might  die,  because  in  that  great  famine 
there  was  no  more  food  to  be  gotten :  yet  when  she  gave 
part  thereof  to  EUasP,  and  defrauded  her  own  hungry 
belly,  mercifully  to  relieve  him,  she  was  so  blessed  of  God, 
that  neither  the  meal  nor  the  oil  was  consumed  all  the  time 
while  that  famine  did  last,  but  thereof  both  the  prophet 
Elias,  she,  and  her  son,  were  sufficiently  nourished  and  had 
enough. 

Oh  consider  this  example,  ye  unbelieving  and  faithless 
covetous  persons,  who  discredit  God's  word,  and  think  his 
power  diminished  !  This  poor  woman,  in  the  time  of  an 
extreme  and  long  dearth,  had  but  one  handful  of  meal  and 
a  little  cruse  of  oil ;  her  only  son  was  ready  to  perish  be- 
fore her  face  for  hunger,  and  she  herself  like  to  pine  away : 
and  yet  when  the  poor  prophet  came,  and  asked  part,  she 
was  so  mindful  of  mercifulness,  that  she  forgot  her  own 
misery ;  and  rather  than  she  would  omit  the  occasion  given 
to  give  alms,  and  work  a  work  of  righteousness,  she  was 
content  presently  to  hazard  her  own  and  her  son's  life.  And 
you,  who  have  great  plenty  of  meats  and  drinks,  great  store 
of  moth-eaten  apparel,  yea,  many  of  you  great  heaps  of 
gold  and  silver,  and  he  that  hath  least  hath  more  than  suf- 
ficient, now  in  this  time,  when,  thanks  be  to  God,  no  great 
famine  doth  oppress  you,  your  children  being  well  clothed 
and  well  fed,  and  no  danger  of  death  for  famine  to  be 
feared,  will  rather  cast  doubts  and  perils  of  unlikely  penury, 
than  you  will  part  with  any  piece  of  your  superfluities,  to 
help,  feed,  and  succour^  the  poor,  hungry,  and  naked 
Christ,  that  cometh  to  your  doors  a  begging.  This  poor 
and  silly  widow  never  cast  doubts  in  all  her  misery  what 
wants  she  herself  should  have,  she  never  distrusted  the 
promise  that  God  made^*  to  her  by  the  prophet,  but  straight- 
way went  about  to  relieve  the  hungry  prophet  of  God,  yea, 
preferring  his  necessity  before  her  own.  But  we,  like  un- 
believing wretches,  before  we  will  give  one  mite,  we  will 
cast  a  thousand  doubts  of  danger,  whether  that  will  stand 
us  in  any  stead,  that  we  give  to  the  poor,  whether  we  should 
not  have  need  of  it  at  any  other  time,  and  whether  here  it 
would  not  have  been  more  profitably  bestowed.  So  that  it 
is»  more  hard  to  wrench  a  strong  nail  (as  the  proverb  saith) 
out  of  a  post,  than  to  wring  a  farthing  out  of  our  fingers. 
There  is  neither  the  fear  nor  the  love  of  God  before  our 

p  to  Elias]  unto  Elias  A.  •  So  in  the  printed  copies;  but  pro- 

•I  feed,  and  succour]  and  succour B,    bably  a  word  is  lost. 
'  made]  had  made  A. 


of  Alms-Detds. 


353 


eyes ;  "we  will  more  esteem  a  mite,  than  we  either  desire 
God's  kingdom,  or  fear  the  devil's  dmigeon.  Hearken, 
therefore,  ye  merciless  misers,  what  will  be  the  end  of  this 
your  unmerciful  deaUng.  As  certainly  as  God  nourished 
this  poor  widow  in  the  time  of  famine,  and  increased  her 
little  store,  so  that  she  had  enough,  and  felt  no  penury, 
when  other  pined  away ;  so  certainly  shall  God  plague  you 
with  poverty  in  the  midst  of  plenty.  Then  when  other 
have  abundance  and  be  fed  at  full,  you  shall  utterly  waste 
and  consume  away  yourselves,  your  store  shall  be  destroyed, 
your  goods  plucked  from  you,  all  your  glory  and  wealth 
shall  perish;  and  that  which  when  you  had  you  might 
have  enjoyed  yourself  in  peace,  and  might  have  bestowed 
upon  other  most  godly,  ye  shall  seek  with  sorrow  and  sighs, 
and  no  where  shall  find  it.  For  your  unmercifulness  to- 
wards other,  ye  shall  find  no  man  that  will  shew  mercy  to- 
wards you.  You  that  had  stony  hearts  towards  other, 
shall  find  all  the  creatures  of  God  to  youward'  as  hard  as 
brass  and  iron.  Alas,  what  fuiy  and  madness  doth  possess 
our  minds,  that  in  a  matter  of  truth  and  certainty  we  will 
not  give  credit  to  the  truth,  testifying  unto  that  which  is 
most  certain  !  Christ  saith,  that  if  we  will  first  seek  the  C^iatt.  6. 33.] 
kingdom  of  God,  and  do  the  ivorks  of  7'ighteousness  thereof, 
we  shall  not  be  left  destitute,  all  other  things  shall  be  given 
to  us  plenteously.  Nay,  say  we,  I  will  first  look  that  I  be 
able  to  live  myself,  and  be  sure  that  I  have  enough  for  me 
and  mine  ;  and  if  I  have  any  thing  over,  I  will  bestow  it  to 
get  God's  favour,  and  the  poor  shall  then  have  part  with  me. 

See,  I  pray  you,  the  perverse  judgment  of  men;  we 
have  more  care  to  nourish  the  carcase,  than  we  have  fear 
to  see  our  soul  perish.  And,  as  Cyprian  saith,  whilst  we  Sermon  de 
stand  in  doubt  lest  our  goods  fail  in  being  over  liberal,  we^^^^™^>'"* 
put  it  out  of  doubt,  that  our  life  and  health  faileth  in  not 
being  liberal  at  all.  Whilst  we  are  careful  for  diminishing 
of  our  stock,  we  are  altogether  careless  to  diminish  om- 
selves.  We  love  mammon,  and  lose  our  souls.  We  fear 
lest  our  patrimony  should  perish  from  us ;  but  we  fear  not 
lest  we  should  perish  for  it.  Thus  do  we  perversely  love 
that^  we  should  hate,  and  hate  that  we  should  love ;  we  be 
neghgent  where  we  should  be  careful,  and  careful  where  we 
need  not.  This"  vain  fear  to  lack  ourselves,  if  we  give  to 
the  poor,  is  much  like  the  fear  of  children  and  fools,  which 
when  they  see  the  bright  glimmering  of  a  glass,  they  do 
imagine  straightway  that  it  is  the  lightning,  and  yet  the 


•  to  youward]  to  youwards  A. 

*  that]  that  which  B. 


0  This]  Thus  B. 


354  The  Third  Part  of  the  Sermon 


brightness  of  a  glass  never  was  the  lightning.  Even  so, 
when  we  imagine  that  by  spending  upon  the  poor  a  man 
may  come  to  poverty,  we  are  cast  into  a  vain  fear  ;  for  we 
never  heard  or  knew-^,  that  by  that  means  any  man  came 
to  misery,  and  was  left  destitute,  and  not  considered  of; 
God.  Nay,  we  read  to  the  contrary  in  the  scripture,  (as  I 
have  before  shewed,  and  as  by  infinite  testimonies  and  ex- 
amples may  be  proved,)  that  whosoever  serveth  God  faith- 
fully and  unfeignedly  in  any  vocation,  God  will  not  suffer 
him  to  decay,  much  less  to  perish.     The   Holy  Ghost 

Pror.  10.  [3.]  tcachcth  US  by  Solomon,  that,  the  Lord  ivill  not  sii ffer  the 
soul  of  the  righteous  to  perish  for  hunger.    And  therefore 

[P8.34. 9.]  David  saith  unto  all  them  that  are  merciful,  O  fear  the 
Lord,  ye  that  be  his  saints,  for  they  that  fear  him  lack 
nothing.  The  lions  do  lack  and  suffer  hunger;  but  they 
which  seek  the  Lord  shall  want  no  manner  of  thing  that  is 

3  Kings  17.  [5,  good.    When  Elias  was  in  the  desert,  God  fed  him  by  the 

®  J  ministry  of  a  raven,  that  evening  and  morning  brought 

him  sufficient  victuals.  When  Daniel  was  shut  up  in  the 
lions'  den,  God  prepared  meat  for  him,  and  sent  it  thither 

IPs.  34. 10.]  to  him.  And  there  was  the  saying  of  David  fulfilled.  The 
lions  do  lack  and  suffer  hunger;  but  they  which  seek  the 
Lord  shall  want  no  good  thing.  For  while  the  lions, 
which  should  have  been  fed  with  his  flesh,  roared  for  hun- 
ger and  desire  of  their  prey,  whereof  they  had  no  power, 
although  it  were  present  before  them,  he  in  the  mean  time 
was  fresh  fed  from  God,  that  should  with  his  flesh  have 
filled  the  lions.  So  mightily  doth  God  work  to  preserve 
and  maintain  those  whom  he  loveth ;  so  careful  is  he  also 
to  feed  them  who  in  any  state  or  vocation  do  unfeignedly 
serve  him.  And  shall  we  now  think  that  he  will  be  un- 
mindful of  us,  if  we  be  obedient  to  his  word,  and  according 
to  his  will  have  pity  on  the  poor^  ?  He  giveth  us  all  wealth 
before  we  do  any  service  for  it :  and  will  he  see  us  lack  ne- 
cessaries when  we  do  him  true  service  ?  Can  a  man  think 
that  he  that  feedeth  Christ,  can  be  forsaken  of  Christ,  and 
left  without  food  ?  or  will  Christ  deny  earthly  things  unto 
them,  whom  he  promiseth  heavenly  things  for  his  true  ser- 
vice ?v  It  cannot  be  therefore,  dear  brethren,  that  by  giving 
of  alms  we  should  at  any  time  want  ourselves ;  or  that  we, 
which  relieve  other  men's  need,  should  ourselves  be  op- 
pressed with  penury.  It  is  contrary  to  God's  word,  it  re- 
pugneth  with  his  promise,  it  is  against  Christ's  property 
and  nature  to  suffer  it,  it  is  the  crafty  surmise  of  the  devil 


or  knew]  nor  knew  A. 


y  on  the  poor]  upon  the  poor  A. 


of  Alms-Beeds. 


355 


to  persuade  us  it.  Wherefore  stick  not  to  give  alms  freely,  I 
and  trust  notwithstanding,  that  God's  goockiess  will  minis- 
ter unto  us  sufficiency  and  plenty,  so  long  as  we  shall  live 
in  this  transitory  life,  and  after  our  days  here  well  spent  in 
his  service,  and  the  love  of  our  brethren,  we  shall  be 
crowned  with  everlasting  glory,  to  reign  with  Christ  our 
saviour  in  heaven:  to  whom  with  the  Father  and  the 
Holy  Ghost  be  all  honour  and  glory  for  ever.  Amen. 


AN  HOMILY 


OB 

SERMON 

CONCERNING 

The  Nativity  and  Birth  of  our  Saviour  Jesus 
Christ. 


Among  all  the  creatures  that  God  made  in  the  begin-l 
ning  of  the  world  most  excellent  and  wonderful  in  their 
kind,  there  was  none,  as  the  scripture  beareth  witness,  to 
be  compared  almost  in  any  point  unto  man,  who  as  well  in 
body  as  soul^  exceeded  all  other,  no  less  than  the  sun  inj 
brightness  and  light  exceedeth  every  small  and  little  star! 
in  the  firmament.    He  was  made  according  to  the  image! 
and  similitude  of  God,  he  was  endued  with  all  kind  oil 
heavenly  gifts,  he  had  no  spot  of  uncleanness  in  him,  hel 
was  sound  and  perfect  in  all  parts,  both  outwardly  and  in-l 
wardly,  his  reason  was  uncorrupt,  his  understanding  was 
pure  and  good,  his  will  was  obedient  and  godly,  he  was 
made  altogether  like  unto  God  in  righteousness,  in  holi- 
ness, in  wisdom,  in  truth ;  to  be  short,  in  all  kind  of  per- 
fection. 

When  he  was  thus  created  and  made,  almighty  God,  ir 
token  of  his  great  love  towards  him,  chose  out  a  specia' 
place  of  the  earth  for  him,  namely,  paradise,  where  hf 
lived  in  all  tranquillity  and  pleasure,  having  great  abun 
dance  of  worldly  goods,  and  lacking^  nothing  that  he  migh 
Ps.  8.  [6-8.]  justly  require,  or  desire  to  have.  For,  as  it  is  said,  Goc 
made  him  lord  and  ruler  over  all  the  works  of  his  hands 
that  he  should  have  under  his  feet  all  sheep  and  oxen,  al 
beasts  of  the  field,  all  foivls  of  the  air,  all  fishes  of  the  sea 
and  use  them  always''  at  his  own  pleasure,  according;  as  h 
should  have  need.  Was  not  this  a  mirror  of  perfection 
Was  not  this  a  full,  perfect,  and  blessed  estate  ?  Could  an^ 
thing  else  be  well  added  hereunto,  or  greater  felicity  de 


■  as  soul]  and  in  soul  A.  and  soul  lacking]  lacked  A. 
B.  «  always]  alway  A. 


The  Sermon  of  the  Nativity. 


357 


sired  in  this  world  ?  But  as  the  common  nature  of  all  men 
is,  in  time  of  prosperity  and  wealth,  to  forget  not  only  them- 
selves, but  also  God;  even  so  did  this  first  man  Adam, 
who  having  but  one  commandment  at  God's  hand,  namely, 
that  he  should  not  eat  of  the  fruit  of  knowledge  of  good 
and  ill,  did  notwithstanding,  most  unmindfully,  or  rather 
most  wilfully  break  it,  in  forgetting  the  strait  charge  of  his 
maker,  and  giving  ear  to  the  crafty  suggestion  of  that 
wicked  serpent  the  devil.  Whereby  it  came  to  pass,  that 
as  before  he  was  blessed,  so  now  he  Avas  accursed ;  as  be- 
fore he  was  loved,  so  now  he  was  abhorred;  as  before 
he  was  most  beautiful  and  precious,  so  now  he  was  most 
vile  and  wretched  in  the  sight  of  his  Lord  and  maker  : 
instead  of  the  image  of  God,  he  was  now  become  the  image 
of  the  devil ;  instead  of  the  citizen  of  heaven,  he  was  be- 
come the  bondslave  of  hell,  having  in  himself  no  one  part 
of  his  former  purity  and  cleanness,  but  being  altogether 
spotted  and  defiled ;  insomuch  that  now  he  seemed  to  be 
nothing  else  but  a  lump  of  sin,  and  therefore  by  the  just 
judgment  of  God  was  condemned  to  everlasting  death. 
This  so  great  and  miserable  a  plague,  if  it  had  only  rested 
on  Adam,  who  first  offended,  it  had  been  so  much  the 
easier,  and  might  the  better  have  been  borne.  But  it  fell 
not  only  on  him,  but  also  on  his  posterity  and  children  for 
ever,  so  that  the  whole  brood  of  Adam's  flesh  should  sus- 
tain the  self-same  fall  and  punishment,  which  their  fore- 
father by  his  oflence  most  justly  had  deserved.  St.  Paul  in 
the  fifth  chapter  to  the  Romans  saith,  By  the  ojfence  Q/'[Rom.  5. 17.] 
only  Jidam,  the  fault  came  upon  all  men  to  condemnation^ 
and  by  one  man'^s  disobedience  many  were  made  sijiners. 
By  which  words  we  are  taught,  that  as  in  Adam  all  men 
universally  sinned,  so  in  Adam  all  men  universally  re- 
ceived the  reward  of  sin ;  that  is  to  say,  became  mortal, 
and  subject  unto  death,  having  in  themselves  nothing  but 
everlasting  damnation  both  of  body  and  soul.  They  be-  CPs.  14. 1-3.] 
came,  as  David  saith,  corrupt  and  abominable,  they  went  all 
out  of  the  way,  there  was  none  that  did  good,  no  not  one. 
0  what  a  miserable  and  woful  state  was  this,  that  the  sin 
of  one  man  should  destroy  and  condemn  all  men,  that  no- 
thing in  all  the  world  might  be  looked  for,  but  only  pangs 
of  death,  and  pains  of  hell !  Had  it  been  any  marvel  if 
mankind  had  been  utterly  driven  to  desperation,  being 
thus  fallen  from  life  to  death,  from  salvation  to  destruc- 
tion, from  heaven  to  hell  ?  But  behold  the  great  goodness 
and  tender  mercy  of  God  in  his*^  behalf:  albeit  man's 


31 


*  his]  this  A. 


358 


The  Sermon  of  the  Nativity, 


wickedness  and  sinful  behaviour  was  such,  that  it  deserved 
not  in  any  part  to  be  forgiven ;  yet  to  the  intent  he  might 
not  be  clean  destitute  of  all  hope  and  comfort  in  time  to 
come,  he  ordained  a  new  covenant,  and  made  ^  sure  pro- 
mise thereof,  namely,  that  he  would  send  a  Messias  or  me- 
diator into  the  world,  which  should  make  intercession,  and 
put  himself  as  a  stay  between  both  parties,  to  pacify  the 
wrath  and  indignation  conceived  against  sin,  and  to  deliver 
man  out  of  the  miserable  curse  and  cursed  misery  where- 
into  he  was  fallen  headlong  by  disobeying  the  will  and  com- 
mandment of  his^  only  Lord  and  maker.  This  covenant 
and  promise  v/as  first  made  unto  Adam  himself  immediately 
after  his  fall,  as  we  read  in  the  third  of  Genesis,  where  God 
[Gen.  3. 15.]  Said  to  the  serpent  on  this  wise  ;  /  ivill put  enmity  between 
thee  and  the  ivornan,  between  thy  seed  and  her  seed.  He 
shall  break  thine  head,  and  thou  shall  bruise  his  heel. 

Afterward  the  self-same  covenant  was  also  more  amply 
and  plainly  renewed  unto  Abraham,  where  God  promised 
[Gen.  12.  [3.    him,  that  in  his  seed  all  nations  and  families  of  the  earth 
^^'^         should  be  blessed.    Again,  it  was  continued  and  confirmed 
Gen.  26.  [4.]    uuto  Isaac  in  the  same  form  of  words  as  it  was  before  unto 
his  father.    And  to  the  intent  that  mankind  might  nol 
despair,  but  always  live  iii  hope,  almighty  God  never  ceased 
to  publish,  repeat,  confirm,  and  continue  the  same,  by 
divers  and  sundry  testimonies  of  his  prophets;  who,  foi 
the  better  persuasion  of  the  thing,  prophesied  the  time,  th( 
place,  the  manner,  and  circumstance  of  his  birth,  the  afliic 
tion*"  of  his  life,  the  kind  of  his  death,  the  glory  of  his  re 
surrection,  the  receiving  of  his  kingdom,  the  deUverance  o 
his  people,  with  all  other  circumstances  belonging  there 
[isa.  7. 14.]     unto.    Esaiass  prophesied  that  he  should  be  born  of  i 
[Micaho.  2  ]   virgin,  and  called  Eynanuel.    Micheas  prophesied  that  h 
should  be  born  in  Bethlehem,  a  place  of  Jewry.  Ezechi€ 
[Ezek.  34. 24.  prophcsicd  that  he  should  come  of  the  stock  and  lineage  c 
[Da?  7  14  ]    I^i^vid.    Daniel  prophesied  that  all  nations  and  language 
[Zech.  9. 9  ]    should  scrvc  him.    Zachary  prophesied  that  he  should  com 
[Maiachi  4. 5.      poverty,  riding  upon  an  ass.    Malachy  prophesied  the 
he  should  send  Elias  before  him,  which  was  John  the  Ba} 
[Zech.  11.12,   tist.    Jeremy  prophesied  that^he  should  be  sold  for  thirt 
^^'^  pieces  of  silver,  &c.    And  all  this  was  done,  that  the  pn 

mise  and  covenant  of  God,  made  unto  Abraham  and  h 
posterity  concerning  the  redemption  of  the  world,  migl 
be  credited  and  fully  believed.    Now,  as  the  apostle  Pa^ 
[Gal.  4. 4.]     saith,  ivhen  the  fulness  of  time  was  come,  that  is,  the  pe 


e  his]  the  B. 

^  affliction]  afflictions  A. 


5  Esaias]  Esay  A. 


The  Sermon  of  the  Nativity. 


359 


fection  and  course  of  years,  appointed  from  the  beginning, 
then  God,  according  to  his  former  covenant  and  promise, 
sent  a  Messias , otherwise  called  a  medial  or, intd^  the  icorld; 
not  such  a  one  as  Moses  ivas,  not  such  a  one  as  Joshua, 
Saul,  or  David  was,  but  such  a  one  as  should  deliver  man- 
kind from  the  hitter  curse  of  the  laiu,  and  make  perfect  iGsx.^.i^ri 
satisfaction  by  his  death  for  the  sins  of  all  people;  namely, 
he  sent  his  dear  and  only  son  Jesus  Christ,  born^  (as  the 
apostle  saith)  of  a  woman,  and  made  under  the  law,  that  he  [Gai.  4. 4.] 
might  redeem  them  that  luere  in  bondage  of  the  law,  and 
make  them  the  children  of  God  by  adoption.  Was  not  this 
a  wonderful  great  love  towards  us  that  were  his  professed 
and  open  enemies,  towards  us  that  were  by  nature  the 
children  of  wrath,  and  fire-brands  of  hell-fire  ?  In  this, 
saith  St.  John,  appeared  the  great  love  of  God,  that  he  sent  [i  John  4. 10.] 
his  only  begotten  son  into  the  world  to  save  us,  when  we 
were  his  extreme  enemies.  Herein  is  love,  not  that  we 
loved  him,  but  that  he  loved  us,  and  sent  his  son  to  be  a  re- 
conciliation for  our  sins.  St.  Paul  also  saith,  Christ,  lahen^om.  5.  [6,7.] 
roe  were  yet  of  no  strength,  died  for  us  being  ungodly. 
Doubtless  a  man  will  scarce  die  for  a  righteous  man.  Per- 
adventure  some  one  durst  die  for  him  of  whom  they  have^ 
received  good.  But  God  setteth  out  his  love  towards  us,  in 
that  he  sent  Christ  to  die  for  us,  when  we  were  yet  void  of 
all  goodness.  This  and  such  other  comparisons  doth  the 
apostle  use,  to  amplify  and  set  forth  the  tender  mercy  and 
great  goodness  of  God,  declared  towards  mankind,  in  send- 
ing down  a  saviour  from  heaven,  even  Christ  the  Lord. 
Which  one  benefit  among  all  other  is  so  great  and  wonder- 
ful, that  neither  tongue  can  well  express  it,  neither  heart 
think  it,  much  less  give  sufficient  thanks  to  God  for  it.  But 
here  is  a  great  controversy  between  us  and  the  Jews,  whe- 
ther the  same  Jesus,  which  was  born  of  the  virgin  Mary, 
be  the  true  Messias,  and  true  saviour  of  the  world,  so  long 
promised  and  prophesied  of  before.  They,  as  they  are, 
and  have  been  always,  proud  and  stiff-necked,  would  never 
acknowledge  him  until  this  day,  but  have  looked  and  waited' 
,for  another  to  come.  They  have  this  fond  imagination 
lin  their  heads,  that  the  Messias'"  shall  come,  not  as  Christ 
iid,  like  a  poor  pilgrim  and  meek"  soul  riding  upon  an  ass ; 
but  like  a  valiant  and  mighty  king,  in  great  royalty  and 
lonour.    Not  as  Christ  did,  with  a  few  fishermen,  and  men 


^  into]  unto  B. 

'  born]  made  A. 

^  they  have]  he  hath  A. 


1  waited]  gaped  A. 

ni  the  Messias]  Messias  A. 

n  meek]  simple  A. 


360 


The  Sermon  of  the  Nativity. 


of  small®  estimation  in  the  world :  but  with  a  great  army 
of  strong  men,  with  a  great  train  of  wise  and  noble  men,  as 
knights,  lords,  earls,  dukes,  princes,  and  so  forth.  Neither 
do  they  think  that  their  Messias  shall  slanderously  suifer 
death,  as  Christ  did;  but  that  he  shall  stoutly  conquer  and 
manfully  subdue  all  his  enemies,  and  finally  obtain  such  a 
kingdom  on  earth,  as  never  was  seen  from  the  beginning. 
While  they  f(jign  unto  themselves  after  this  sort  a  Messias  of 
their  own  brain,  they  deceive  themselves,  and  account  Christ 

[1  Cor.  1. 23.]  as  an  abject  and  scornP  of  the  world.  Therefore  Christ  cru- 
cifed,  as  St.  Paul  saith,  is  unto  the  Je}vs  a  stumblingblock, 
and  to  the  Gentiles  foolishness,  because  they  think  it  an 
absurd  thing,  and  contrary  to  all  reason,  that  a  redeemer 
and  saviour  of  the  ivhole  world  should  be  handled  after  such 
a  sort  as  he  tvas;  namely^  scorned,  reviled,  scourged,  con- 

[Acts  5, 300  demned,  and  last  of  all  cruelly  hanged.  This,  I  say, 
seemed  in  their  eyes  strange,  and  most  absurd,  and  there- 
fore neither  they  would  at  that  time,  neither  will  they  as 
yet,  acknowledge  Christ  to  be  their  Messias  and  saviour. 
But  we,  dearly  beloved,  that  hope  and  look  to  be  saved, 
must  both  steadfastly  believe,  and  also  boldly  confess,  that 
the  same  Jesus  which  was  born  of  the  virgin  Mary,  was 
the  true  Messias  and  Mediator  between  God  and  man,  pro- 
,    mised  and  prophesied  of  so  long  before.    For  as  the  apostle 

Rom.  10.  [10,   writeth,  With  the  heart  man  believeth  unto  righteousness, 

^^■^  and  xoith  the  mouth  confession  is  made  unto  salvation. 

Again  in  the  same  place,  Whosoever  believeth  in  him  shall 
never  be  ashamed  nor  confounded.  Whereto  agreeth  also 
the  testimony  of  St.  John,  written  in  the  fourth  chapter  of 

[1  John  4. 15.]  his  first  general  epistle,  on  this  wise :  Whosoever  confesseth 
that  Jesus  is  the  son  of  God,  he  dwelteth  in  God,  and  God 
in  him. 

There  is  no  doubt,  but  in  this  point  all  Christian  men 
are  fully  and  perfectly  persuaded.  Yet  shall  it  not  be  a  lost 
labour  to  instruct  and  furnish  you  with  a  few  places  con- 
cerning this  matter,  that  ye  may  be  able  to  stop  the  bias-' 
phemous  mouths  of  all  them  that  most  Jewishly,  or  rather 
devilishly,  shall  at  any  time  go  about  to  teach  or  maintain 
the  contrary.  First,  ye  have  the  witness  and  testimony  of 
[Luke  1.19,  the  angel  Gabriel,  declared  as  well  to  Zachary  the  high- 
^''^  priest,  as  also  to  the  blessed  virgin.    Secondly,  ye  have  the 

witness  and  testimony  of  John  the  Baptist,  pointing  unto 
[John  1.29.]    Christ  and  saying,  Behold  the  Lamb  of  God,  that  taketh 
away  the  sins  of  the  world.    Thirdly,  ye  have  the  witness 


small]  a  small  A. 


p  scorn]  fool  A. 


The  Sermon  of  the  Nativity. 


361 


and  testimony  of  God  the  Father,  who  thundered  from 
heaven,  and  said.  This  is  my  dearly  beloved  son,  in  whom  /[Mark  i.  ii. 
am  loell pleased;  hear  him.    Fourthly,  ye  have  the  witness  ^     ^"  ^^'^ 
and  testimony  of  the  Holy  Ghost,  which  came  down  from 
heaven  in  manner  of  a  dovC^,  and  hghted  upon  him  in  time  [Matt.  3. 16.] 
of  his  baptism.    To  these  might  be  added  a  great  number 
more,  namely,  the  witness  and  testimony  of  the  wise  men  [Matt,  2. 1.] 
that  came  to  Herod,  the  witness  and  testimony  of  Simeon  [Luke  2. 34.] 
and  Anna,  the  witness  and  testimony  of  Andrew  and  Philip,  [John  12. 22  ] 
Nathaniel  and  Peter,  Nicodemus  and  Martha,  with  divers  [John  1  41, 
other  :  but  it  were  too  long  to  repeat  all,  and  a  few  places  Jj;^]^^  3  ^  ^ 
are  sufficient  in  so  plain  a  matter,  specially  among  them  that  [John  11.22.] 
are  already  persuaded.    Therefore,  if  the  privy  imps  of 
Antichrist,  and  crafty  instruments  of  the  devil,  shall  attempt 
or  go  about  to  withdraw  you  from  this  true  Messias,  and 
persuade  you  to  look  for  another  that  is  not  yet  come :  let 
them  not  in  any  case  seduce  you,  but  confirm  yourselves 
with  these  and  such  other  testimonies  of  holy  scripture, 
which  are  so  sure  and  certain,  that  all  the  devils  in  hell 
shall  never  be  able  to  withstand  them.    For  as  truly  as 
God  liveth,  so  truly  was  Jesus  Christ  the  true  Messias  and 
saviour  of  the  world,  even  the  same  Jesus,  which,  as  this 
day,  was  born  of  the  virgin  Mary,  without  all  help  of  man, 
only  by  the  power  and  operation  of  the  Holy  Ghost. 

Concerning  whose  nature  and  substance,  because  divers 
and  sundry  heresies  are  risen  in  these  oar  days,  through 
the  motion  and  suggestion  of  Satan;  therefore  it  shall  be 
needful  and  profitable  for  your  instruction,  to  speak  a  word 
or  two  also  of  this  part.    We  are  evidently  taught  in  the 
scripture,  that  our  Lord  and  saviour  Christ  consisteth  of 
two  several  natures,  of  his  manhood,  being  thereby  perfect 
man,  and  of  his  godhead,  being  thereby  perfect  God.    It  is 
written,  The  ivord,  that  is  to  say,  the  second  person  inJohni  [14.] 
Trinity,  became  flesh.    God  sending  his  oivn  son  z/z /Ae  Rom.  8.  [3, 4.] 
similitude  of  sinful  flesh,  fulfilled  those  things  which  the 
law  could  not.    Christ  being  in  form  of  God  took  on  him  Phii.  2.  [g,  7, 
the  form  of  a  servant ,  and  was  made  like  unto  man,  being^-^ 
found  in  shape  as  a  man.    God  ivas  shewed  in  flesh,  justi-i  Tim.  3.  [le.] 
fled  in  spirit,  seen  of  angels,  preached  to  the  Gentiles,  be- 
lieved on  in  the  world,  and  received  up  in  glory.    Also  in 
another  place  :  There  is  one  God,  and  one  mediator  between  [i  Tim.  2. 5.] 
God  and  man,  even  the  man  Jesus  Christ.    These  be  plain 
places  for  the  proof  and  declaration  of  both  natures,  united 
and  knit  together  in  one  Christ.    Let  us  diligently  consider 


<J  a  dove]  a  white  dove  A. 
31* 


362 


The  Sermon  of  the  Nativity. 


and  weigh  the  works  that  he  did  whiles  he  Uved  on  earth, 
and  we  shall  thereby  also  perceive  the  self-same  thing  to  be 
most  true.  In  that  he  did  hunger  and  thirst,  eat  and  drink, 
sleep  and  wake,  in  that  he  preached  his  gospel  to  the  peo- 
ple, in  that  he  wept  and  sorrowed  for  Jerusalem,  in  that  he 
paid  tribute  for  himself  and  Peter,  in  that  he  died  and 
suffered  death ;  what  other  thing  did  he  else  declare,  but 
only  this,  that  he  was  perfect  man  as  we  are  ?  For  which 
cause  he  is  called  in  holy  scripture  sometime  the  son  of 
David,  sometime  the  son  of  man,  sometime  the  son  of 
Mary,  sometime  the  son  of  Joseph,  and  so  forth.  Now  in 
that  he  forgave  sins,  in  that  he  wrought  miracles,  in  that  he 
did  cast  out  devils,  in  that  he  healed  men  with  his  only"^ 
word,  in  that  he  knew  the  thoughts  of  men's  hearts,  in  that 
he  had  the  seas  at  his  commandment,  in  that  he  walked  on 
the  water,  in  that  he  rose  from  death  to  life,  in  that  he 
ascended  into  heaven,  and  so  forth ;  what  other  thing  did 
he  shew  therein,  but  only  that  he  was  perfect  God,  coequal 
with  the  Father  as  touching  his  deity  ?  Therefore  he  saith, 
[John  10. 30.]  The  Father  and  1  are  all  one,  which  is  to  be  understood  of 
[John  11. 28  ]  his  godhead.  For  as  touching  his  manhood,  he  saith.  The 
Father  is  greater  than  I  am.  Where  are  now  those  Mar- 
cionites,  that  deny  Christ  to  have  been  born  in  the  flesh", 
or  to  have  been  perfect  man  ?  Where  are  now  those  Arians, 
which  deny  Christ  to  have  been  perfect  God,  of  equal  sub- 
stance with  the  Father?  If  there  be  any  such,  we*  may 
easily  reprove  them  with  these  testimonies  of  God's  word, 
and  such  other.  W^hereunto  I  am  most  sure  they  shall 
never  be  able  to  answer.  For  the  necessity  of  our  salvation 
did  require  such  a  mediator  and  saviour,  as  under  one  per- 
son should  be  a  partaker  of  both  natures :  it  was  requisite 
he  should  be  man,  it  was  also  requisite  he  should  be 
God.  For  as  the  transgression  came  by  man,  so  was  it 
meet  the  satisfaction  should  be  made  by  man.  And  be- 
cause death,  according  to  St.  Paul,  is  the  just  stipend 
and  reward  of  sin,  therefore  to  appease  the  wrath  of 
God,  and  to  satisfy  his  justice,  it  was  expedient  that  our 
mediator  should  be  such  a  one  as  might  take  upon  him  the 
sins  of  mankind,  and  sustain  the  due  punishment  thereof, 
namely  death.  Moreover,  he  came  in  flesh,  and  in  the  self- 
same flesh  ascended  to  heaven,  to  declare  and  testify  unto  ' 
us,  that  all  faithful  people  which  steadfastly  beheve  in  him 
shall  likewise  come  unto  the  same  mansion-place,  whereunto 
he,  being  our  chief  captain,  is  gone  before.    Last  of  all,  he 


'  only]  holy  A. 

•  in  the  flesh]  in  flesh  A. 


'  we]  ye  A. 


The  Sermon  of  the  Nativity. 


363 


became  man,  that  we  thereby  might  receive  the  greater 
comfort,  as  well  in  our  prayers,  as  also  in  our  adversity, 
considering  with  ourselves,  that  we  have  a  mediator  that  is 
true  man  as  we  are,  who  also  is  touched  with  our  infirmities, 
and  was  tempted  even  in  like  sort  as  we  are.  For  these  and 
sundry  other  causes,  it  was  most  needful  he  should  come,  as 
he  did,  in  the  flesh. 

But  because  no  creature,  in  that  he  is  onl)"  a  creature, 
hath  or  may  have  power  to  destroy  death,  and  give  life ;  to 
overcome  hell,  and  purchase  heaven;  to  remit  sms,  and 
give  righteousness ;  therefore  it  was  needful  that  our  Mes- 
sias,  whose  proper  duty  and  office  that  was,  should  be  not 
only  full  and  perfect  man,  but  also  full  and  perfect  God,  to 
the  intent  he  might  more  fully  and  perfectly  make  satis- 
faction for  mankind.  God  saith.  This  is  my  icell-heloved^'^^^^  '^  \y^'] 
So}i,  in  ivhom  I  am  lu ell  pleased.  By  which  place  we  learn, 
that  Christ  appeased  and  quenched  the  wrath  of  his  father, 
not  in  that  he  was  only  the  son  of  man;  but  much  more  in 
that  he  was  the  son  of  God. 

Thus  ye  have  heard  declared  out  of  the  scriptures,  that 
Jesus  Christ  was  the  true  Messias  and  saviour  of  the  world, 
that  he  was  by  nature  and  substance  perfect  God  and  per- 
fect man,  and  for  what  cause"  it  was  expedient  he  should 
be  so.  Now  that  we  may  be  the  more  mindful  and  thank- 
ful unto  God  in  this  behalf,  let  us  briefly  consider,  and  call 
to  mind  the  manifold  and  great  benefits  that  we  have  re- 
ceived by  the  nativity  and  birth  of  this  oiu  Messias  and 
saviour. 

Before  Christ's  coming  into  the  world,  all  men  universally 
in  Adam^  were  nothing  else  but  a  wicked  and  crooked 
generation,  rotten  and  corrupt  trees,  stony  ground,  full  of 
brambles  and  briers,  lost  sheep,  prodigal  sons,  naughty  un- 
profitable^  servants,  unrighteous  stewards,  workers  of  mi- 
quity,  the  brood  of  adders,  blind  guides,  sitting  in  darkness 
and  in  the  shadow  of  death ;  to  be  short,  nothing  else  but 
children  of  perdition,  and  inheritors  of  hell-fire.  To  this 
doth  St.  Paul  bear  witness  in  divers  places  of  his  epistles^ 
and  Christ  also  himself  in  sundry  places  of  his  gospel.  But 
after  he  was  once  come  down  from  heaven,  and  had  taken 
our  frail  nature  upon  him,  he  made  all  them  that  would 
receive  him  truly,  and  believe  his  word,  good  trees,  and 
good  ground,  fruitful  and  pleasant  branches,  children  of 
light,  citizens  of  heaven,  sheep  of  his  fold,  members  of  his 


"  cause]  causes  A. 
*  in  Adam]  omitted  A. 


y  unprofitable]  and  unprofitable  A. 
2  epistles]  epistle  B. 


364 


The  Sermon  of  the  Nativity, 


body,  heirs  of  his  kingdom,  his  true  friends  and  brethren, 
sweet  and  lively  bread,  the  elect  and  chosen  people  of  God. 
For  as  St.  Peter  saith  in  his  first  epistle  and  second  chapter, 
[1  Pet.  2. 24,    He  bare  oxir  sins  in  his  body  upon  the  cross;  he  healed  us, 
and  made  us  whole  by  his  stripes  :  and  whereas  before  we 
were  sheep  going  astray,  he  by  his  coming  brought  us  home 
[I  Pet.  2. 9.]    again  to  the  true  shepherd  and  bishop  of  our  souls,  making 
us  a  chosen  generation,  a  royal  priesthood,  an  holy  nation, 
[Rom.  4. 25]   a  particular'^  people  of  God,  in  that  he  died  for  our  offences, 
and  rose^  for  our  justification.    St.  Paul  to  Timothy,  the 
[Tit.  3. 3.]     third'' chanter ;  We  ivere,  ^diixh  he,  m  times  past,  unwise, 
disobedient,  deceived,  serving  divers  lusts  and  pleasures, 
living  in  hatred,  envy,  maliciousness,  and  so  forth. 

But  after  the  loving  kindness  of  God  our  saviour  ap- 
peared towards  mankind,  not  according  to  the  righteousness 
that  we  had  done,  but  according  to  his  great  mercy,  he 
saved  us  by  the  fountain  of  the  new  birth,  and  by  the 
renewing  of  the  Holy  Ghost,  which  he  poured  upon  us 
abundantly,  through  Jesus  Christ  our  Saviour,  that  we, 
being  once  justified  by  his  grace,  should  be  heirs  of  eternal 
life,  through  hope  and  faith  in  his  blood. 

In  these  and  such  other  places  is  set  out  before  our  eyes, 
as  it  were  in  a  glass,  the  abundant  grace  of  God,  received  in 
Christ  Jesu,  which  is  so  much  the  more  wonderful,  because 
it  came  not  of  any  desert  of  ours,  but  of  his  mere  and  ten- 
der mercy,  even  then  when  we  were  his  extreme  enemies. 
But  for  the  better  understanding  and  consideration  of  this 
thing,  let  us  behold  the  end  of  his  coming,  so  shall  we  per- 
ceive what  great  commodity  and  profit  his  nativity  hath 
Matt.  [1.21.]  brought  unto  us  miserable  and  sinful  creatures.  The  end 
John  18  '[37  ]  comiug  was  to  save  and  deliver  his  people,  to  fulfil 

Luke  4.  [18,    the  law  for  us,  to  bear  witness  unto  the  truth,  to  teach  and 
]  preach  the  words  of  his  father,  to  give  light  unto  the  world, 

Mat".^9.'"[i30  ^^^^  sinners  to  repentance,  to  refresh  them  that  labour 
Matt.  11.  [28.]  and  be  heavy  laden,  to  cast  out  the  prince  of  this  world,  to 
cSosri''[2i'  reconcile  us  in  the  body  of  his  flesh,  to  dissolve  the  works 
22.]  '  of  the  devil ;  last  of  all,  to  become  a  propitiation  for  our 
[1  John  3^8.]  gjj^g  g^j^^  j^Q^  Iqj.  Q^j.g  only,  but  also  for  the  sins  of  the 

Rom.  3.  [2o.]  '  J  ^ 

[1  John  2. 2.]  whole  world. 

These  were  the  chief  ends  wherefore  Christ  became  man, 
not  for  any  profit  that  should  come  to  himself  thereby,  but 
only  for  our  sakes,  that  we  might  understand  the  will  of 
God,  be  partakers  of  his  heavenly  light,  be  delivered  out  of 
the  devil's  claws,  released  from  the  burden  of  sin,  justified 

•  particular]  peculiar  A.  rose]  rose  again  A.         «  the  third]  iii.  A. 


The  Sermon  of  the  Nativity. 


365 


through  faith  in  his  blood,  and  finally  received  up  into 
everlasting  glory,  there  to  reign  with  him  for  ever.  Was  not 
this  a  great  and  singular  love  of  Christ  towards  mankind, 
that,  being  the  express  and  lively  image  of  God,  he  would 
notwithstanding  humble  himself,  and  take  upon  him  the 
form  of  a  servant,  and  that  only  to  save  and  redeem  us  ? 
0  how  much  are  we  bomid  to  the  goodness  of  God  in  this 
behalf !  How  many  thanks  and  praises  do  we  owe  unto 
him  for  this  our  salvation,  wrought  by  his  dear  and  only  son 
Christ !  who  became  a  pilgrim  in  earth,  to  make  us  citizens 
in  heaven ;  who  became  the  son  of  man,  to  make  us  the 
sons  of  God ;  who  became  obedient  to  the  law,  to  deliver  us 
from  the  curse  of  the  law ;  who  became  poor,  to  make  us 
rich ;  vile,  to  make  us  precious ;  subject  to  death,  to  make  us 
live  for  ever.  What  greater  love  could  we  silly  creatures 
desire  or  wish  to  have  at  God's  hands } 

Therefore,  dearly  beloved,  let  us  not  forget  this  exceed- 
ing love  of  our  Lord  and  saviour,  let  us  not  shew  ourselves 
unmindful  or  unthankful  toward*^  him :  but  let  us  love  him, 
fear  him,  obey  him,  and  serve  him.  Let  us  confess  him 
with  our  mouths,  praise  him  with  our  tongues,  believe  on 
him  with  om  hearts,  and  glorify  him  with  our  good  works. 
Christ  is  the  light,  let  us  receive  the  light.  Christ  is  the 
truth,  let  us  believe  the  truth.  Christ  is  the  way,  let  us 
follow  the  way.  And  because  he  is  our  only  master,  our 
only  teacher,  our  only  shepherd,  and  chief  captain ;  there- 
fore let  us  become  his  servants,  his  scholars,  his  sheep,  and 
his  soldiers.  As  for  sin,  the  flesh,  the  word,  and  the  devil, 
whose  servants  and  bondslaves  we  were  before  Christ's  com- 
ing, let  us  utterly  cast  them  off,  and  defy  them,  as  the 
chief  and  only  enemies  of  our  soul.  And  seeing  we  are 
once  delivered  from  their  cruel  tyranny  by  Christ,  let  us 
never  fall  into  their  hands  again,  lest  we  chance  to  be  in  a 
worse^  case  than  ever  we  were  before.  Happy  are  they,  [Matt.  lo.  22. 
saith  the  scripture,  that  continue  to  the  end.  Be  f^^ihful,^^^^^^-^^-^ 
saith  God,  luifil  death,  and  I  will  give  thee  a  crown  of  life. 
Again,  he  saith  in  another  place.  He  that  putteth  his  Aana^cLuke  9. 62.] 
unto  the  'plough^  and  looketh  back,  is  not  meet  for  the 
kingdom  of  God.  Therefore  let  us  be  strong,  steadfast,  and 
unmoveable,  abounding  always  in  the  works  of  the  Lord. 
Let  us  receive  Christ,  not  for  a  time,  but  for  ever ;  let  us  be- 
lieve his  word,  not  for  a  time,  but  for  ever ;  let  us  become 
his  servants,  not  for  a  time,  but  for  ever ;  in  consideration 


toward]  towards  A. 


•  in  a  worse]  in  worse  A» 


366 


The  Sermon  of  the  Nativity* 


that  he  hath  redeemed  and  saved  us,  not  for  a  time,  but  for 
ever ;  and  will  receive  us  into  his  heavenly  kingdom,  there 
to  reign  with  him,  not  for  a  time,  but  for  ever.  To  him 
therefore  with  the  Father  and  the  Holy  Ghost  be  all  honour, 
praise,  and  glory,  for  ever  and  ever.  Amen. 


AN 

HOMILY 

FOR 

Good-Friday^  concerning  the  Death  and  Passion  of 
our  Saviour  Jesus  Christ, 


It  should  not  become  us,  well-beloved  in  Christ,  being 
that  people  which  be^  redeemed  from  the  devil,  from  sin 
and  death,  and  from  everlasting  damnation,  by  Christ,  to 
suffer  this  time  to  pass  forth  without  any  meditation'^  and 
remembrance  of  that  excellent  work  of  our  redemption, 
wrought  as  about  this  time,  through  the  great  mercy  and 
charity  of  our  saviour  Jesus  Christ,  for  us  wretched  sinners, 
and  his  mortal  enemies.  For  if  a  mortal  man's  deed,  done 
to  the  behoof  of  the  commonwealth,  be  had  in  remembrance 
of  us,  with  thanks  for  the  benefit  and  profit  which  we  re- 
ceive thereby  ;  how  much  more  readily  should  we  have  in 
memory  this  excellent  act  and  benefit  of  Christ's  death? 
whereby  he  hath  purchased  for  us  the  undoubted  pardon 
and  forgiveness  of  our  sins,  whereby  he  made  at  one  the 
Father  of  heaven  with  us,  in  such  wise,  that  he  taketh  us 
now  for  his  loving  children,  and  for  the  true  inheritors, 
with  Christ  his  natural  son,  of  the  kingdom  of  heaven. 
And  verily  so  much  more  doth  Christ's  kindness  appear 
unto  us,  in  that  it  pleased  him  to  deliver  himself  of  all  his 
goodly*'  honour,  which  he  was  equally  in  with  his  father  in 
heaven,  and  to  come  down  into  this  vale  of  misery,  to  be 
made  mortal  man,  and  to  be  in  the  state  of  a  most  low  ser- 
vant, serving  us  for  our  wealth  and  profit ;  us,  I  say,  which 
were  his  sworn  enemies,  which  had  renounced  his  holy  law 
and  commandments,  and  followed  the  lusts  and  sinful  plea- 
sures of  our  corrupt  nature.  And  yet,  I  say,  did  Christ  Coiosa.  2.  [u.] 
put  himself  between  God's  deserved  wrath  and  our  sin,  and 
rent  that  obligation,  wherein  we  were  in  danger  to  God, 


»  be]  he  B.         meditation]  mediation  A.         goodly]  godly  A. 


368  The  Sermon  of  the  Passion 

and  paid  our  debt.  Our  debt  was  a  great  deal  too  great  for 
us  to  have  paid.  And  without  payment,  God  the  Father 
could  never  be  at  one  with  us.  Neither  was  it  possible  to 
be  loosed  from  this'^  debt  by  our  own  ability.  It  pleased 
him  therefore^  to  be  the  payer  thereof,  and  to  discharge  us 
quite. 

Who  can  now  consider  the  grievous  debt  of  sin,  which 
could  none  otherwise  be  paid,  but  by  the  death  of  an  inno- 
cent, and  will  not  hate  sin  in  his  heart  ?  If  God  hateth  sin 
so  much,  that  he  would  allow  neither  man  nor  angel  for  the 
redemption  thereof,  but  only  the  death  of  his  only  and  well- 
beloved  Son,  who  will  not  stand  in  fear  thereof?  If  we,  my 
friends,  consider  this,  that  for  our  sins  this  most  innocent 
lamb  was  driven  to  death,  we  shall  have  much  more  cause 
to  bewail  ourselves  that  we  were  the  cause  of  his  death,  than 
to  cry  out  of  the  malice  and  cruelty  of  the  Jews,  which  pur- 
sued him  to  his  death.  We  did  the  deeds  wherefore  he  was 
thus  stricken  and  wounded ;  they  were  only  the  ministers 
of  our  wickedness.  It  is  meet  then  we  should  step  low  down 
into  our  hearts,  and  bewail  our  own  wretchedness  and  sinful 
living.  Let  us  know  for  a  certainty,  that  if  the  most  dearly 
beloved  Son  of  God  was  thus  punished  and  stricken  for  the 
sin  which  he  had  not  done  himself ;  how  much  more  ought 
we  sore  to  be  stricken  for  our  daily  and  manifold  sins  which 
we  commit  against  God,  if  we  earnestly  repent  us  not,  and 
be  not  sorry  for  them  ?  No  man  can  love  sin,  which  God 
hateth  so  much,  and  be  in  his  favour.  No  man  can  say  that 
he  loveth  Christ  truly,  and  have  his  great  enemy  (sin  I 
mean,  the  author  of  his  death)  familiar  and  in  friendship 
with  him.  So  much  do  we  love  God  and  Christ,  as  we  hate 
sin.  We  ought  therefore  to  take  great  heed,  that  we  be  not 
favourers^  thereof,  lest  we  be  found  enemies  to  God,  and 
traitors  to  Christ.  For  not  only  they,  which  nailed  Christ 
upon  the  cross,  are  his  tormentors  and  crucifiers ;  but  all 
Heb.  G.  [6.]  they,  saith  St.  Paul,  crucify  again  the  Son  of  God,  as  much 
as  is  in  them^,  ivho^  do  commit  vice  and  sin,  ivhich  brought 
Rom.  6.  [23.]  Mm  to  Ms  death.  If  the  ivages  of  sin  be  death,  and  death 
everlasting,  surely  it  is  no  small  danger  to  be  in  service 
Rom.  8.  [13  ]  thereof  If  we  live  after  the  flesh,  and  after  the  sinful  lusts 
thereof  St.  Paul  threateneth,  yea,  almighty  God  in  St.  Paul 
threateneth,  that  lue  shall  surely  die.  We  can  none  other- 
Rom.  8.  [10,  wise  live  to  God,  but  by  dying  to  sin.  //  Christ  be  in  us, 
^^■^  then  is  sin  dead  in  us:  and  if  the  Spirit  of  God  be  in  us, 


^  this]  his  A.  e  is  in  them]  in  them  A. 

e  him  therefore]  therefore  him  A.        ^  who]  which  A. 
f  not  favourers]  no  favourers  A. 


for  Good-Friday, 


369 


which  raised  Christ  from  death  to  life,  so  shall  the  same 
Spirit  raise  us  to  the  resurrection  of  everlasting  life.  But 
if  sin  rule  arid  reign  in  us,  then  is  God,  ivhich  is  the  foun- 
tain of  all  grace  and  virtue,  departed  from  us;  then  hath 
the  devil  and  his  ungracious  spirit  rule  and  dominion  in 
vs.   And  surely  if  in  such  miserable  state  we  die,  we  shall 
not  raise  to  life,  but  fall  down  to  death  and  damnation,  and 
that  without  end.    For  Christ  hath  not  so  redeemed  us  from  Christ  hath  not 
sin,  that  we  may  safely  return  thereto  again:  but  he  hath J^^^^^^^^^^'^^jJ^^ 
redeemed  us,  that  we  should  forsake  the  motions  thereof,  we"8hduid  itve 
and  live  to  righteousness.    Yea,  we  be  therefore  washed  in sin- 
cur  baptism  from  the  filthiness  of  sin,  that  we  should  live 
afterward  in  the  pureness  of  life.    In  baptism  we  promised 
to  renounce  the  devil  and  his  suggestions,  we  promised  to 
be,  as  obedient  children,  always  following  God's  will  and 
pleasure.    Then  if  he  be  our  father  indeed,  let  us  give  him 
his  due  honour.    If  we  be  his  children,  let  us  shew  him  our 
obedience,  like  as  Christ  openly  declared  his  obedience  to 
his  father,  ivhich,  as  St.  Paul  writeth,  was  obedient  even  /ophu.  2.  [8.] 
the  very  death,  the  death  of  the  cross.    And  this  he  did  for 
us  all  that  believe  in  him.    For  himself  he  was  not  punished, 
for  he  was  pure  and  undefiled  of  all  manner  of  sin.    He  was  isaiah  53.  [5.] 
wounded,  saith  Esay,yo/'  our  wickedness,  and  striped'  for 
our  sins:  he  suliered  the  penalty  of  them  himself,  to  deliver 
us  from  danger :  He  bare,  saith  Esay,  all  our  sores  and  in-  [isaiah  33. 4.] 
frmities  upon  his  own  back.  JNo  pain  did  he  refuse  to  suffer 
in  his  own  body,  that  he  might  deliver  us  from  pain  ever- 
lasting.   His  pleasure  it  was  thus  to  do  for  us ;  we  deserved 
it  not.    Wherefore  the  more  we  see  ourselves  bound  unto 
him,  the  more  he  ought  to  be  thanked  of  us,  yea,  and  the 
more  hope  may  we  take,  that  we  shall  receive  all  other  good 
things  of  his  hand,  in  that  we  have  received  the  gift  of  his 
only  son,  through  his  liberality.    For  if  God,  saith  St.  Paul,  Rom.  8.  [32  ] 
hath  not  spared  his  own  son  from  pain  and  punishment ,  but 
delivered  him  for  us  all  unto  the  death;  how  should  he  not 
give  us  all  other  things  with  him?    If  we  want  any  thing, 
either  for  body  or  soul,  we  may  lawfully  and  boldly  ap- 
proach to  God  as  to  our  merciful  father,  to  ask  that  we  de- 
sire, and  we  shall  obtain  it.    For  such  power  is  given  to  us,  john  1.  [12.] 
to  be  the  children  of  God,  so  many  as  believe  in  Christ's 
name,    hi  his  name  whatsoever  we  ask,  we  shall  have     Matt.  21.  [22.] 
granted  us.    For  so  well  pleased  is  the  Father  almighty  ^john  h.  13, 
God  with  Christ  his  son,  that  for  his  sake  he  favoureth  us,  h.] 
and  will  deny  us  nothing.    So  pleasant  was  this  sacrifice  and 


32 


»  striped]  stripped  B. 


370 


The  Sermon  of  the  Passion 


oblation  of  his  son's  death,  which  he  so  obediently  and  inno- 
cently sntiered,  that  he  would*^  take  it  lor  the  only  and  full 
amends  for  all  the  sins  of  the  world.  And  such  favour  did 
he  purchase  by  his  death,  of  his  heavenly  father  for  us,  that 
for  the  merit  thereof  (if  we  be  true  Christians  indeed,  and 
not  in  word  only)  we  be  now  fully  in  God's  grace  again, 
and  clearly  discharged  from  our  sin.  No  tongue  surely  is 
able  to  express  the  worthiness  of  this  so  precious  a  death. 
For  in  this  standeth  the  continual  pardon  of  our  daily  of- 
fences, in  this  resteth  our  justification,  in  this  we  be  allowed, 
in  this  is  purchased  the  everlasting  health  of  all  our  souls. 

Acts4.  C12.1  Yea,  thei^e  is  none  other  thing  that  can  be  named  under 
heaven  to  save  our  souls,  but  this  only  work  of  ChrisVspre- 
cious  offering  of  his  body  upon  the  altar  of  the  cross.  Cer- 
tes  there  can  be  no  work  of  any  mortal  man,  be  he  never  so 
holy,  that  shall  be  coupled  in  merits  with  Christ's  most  holy 
act.  For  no  doubt,  all  our  thoughts  and  deeds  were  of  no  ■ 
value,  if  they  were  not  allowed  in  the  merits  of  Christ's  i 
death.  All  our  righteousness  is  far  unperfect,  if  it  be  com- 
pared with  Christ's  righteousness  ;  for  in  his  acts  and  deeds 
there  was  no  spot  of  sin,  or  of  any  unperfectness.  And  for 
this  cause  they  were  the  more  able  to  be  the  true  amends  of 

Our  deeds  be   out  rightcousuess',  whcrc  our  acts  and  deeds  be  full  of  im- 

feciion™^^'^  perfection  and  infirmities,  and  therefore  nothing  worthy  of 
themselves  to  stir  God  to  any  favour,  much  less  to  chal- 
lenge that  glory'"  that  is  due  to  Christ's  act  and  merit ; 

Ps.  115.  [1.]     For  not  to  us,  saith  David,  not  to  us,  but  to  thy  name  give 
the  glory,  0  Lord,    Let  us  therefore,  good  friends,  with  all 
reverence  glorify  his  name,  let  us  magnify  and  praise  him  [ 
for  ever.    For  he  hath  dealt  with  us  according  to  his  great  i 

Heb.  1.  [3.]  mercy  ;  by  himself  hath  he  purchased  our  redemption.  He 
thought  it  not  enough  to  spare  himself",  and  to  send  his 
angel  to  do  this  deed ;  but  he  would  do  it  himself,  that  he 
might  do  It  the  better,  and  make  it  the  more  perfect  re- 
demption. He  was  nothing  moved  with  the  intolerable 
pains  that  he  suffered  in  the  whole  course  of  his  long  pas- 
sion, to  repent  him  thus  to  do  good  to  his  enemies:  but  he 
opened  his  heart  for  us,  and  bestowed  himself  wholly  for 
the  ransoming  of  us.  Let  us  therefore  now  open  our  hearts 
again  to  him,  and  study  in  our  lives  to  be  thankful  to  such 
a  Lord,  and  evermore  to  be  mindful  of  so  great  a  benefit ; 
yea,  let  us  take  up  our  cross  with  Christ,  and  follow  him. 
His  passion  is  not  only  the  ransom  and  whole  amends  for 

^  he  would]  we  should  B.  «"  that  glory]  the  glory  A. 

'righteousness]  unrighteousness  A.      •»  himself]  his  self  A.  ' 


for  Good-Friday.  371 

our  sin,  but  it  is  also  a  most  perfect  example  of  all  patience 
and  sufferance.    For  if  it  behoved  Christ  thus  to  suffer,  and  Acts  i7.  [3.3 
to  enter  into  the  glory  of  his  father;  why"  should  it  not 
become  us  to  bear  patiently  our  small  crosses  of  adversity, 
and  the  troubles  of  this  world?    For  surely,  as  saith  St.  1  Pet.  2.  [21.] 
Peter,  Christ  therefore  suffered,  to  leave  us  an  example  to 
follow  his  steps.    And  if  we  suffer  with  him,  we  shall  be  2  Tim.  2.  [12.] 
sure  also  to  reign  with  him  in  heaven.  Not  that  the  suf-  Rom.  8.  [is.] 
ferance  of  this  transitory  hfe  should  be  worthy  of  that  glory 
to  come ;  but  gladly  should  we  be  contented?  to  suffer,  to  be 
like  Christ  in  our  life,  that  so  by  our  works  we  may  glorify  ^tatt.  5.  [I6.] 
our  father  which  is  in  heaven.    And  as  it  is  painful  and  Heb.  12.  [ii.] 
grievous  to  bear  the  cross  of  Christ  in  the  griefs  and  dis- 
pleasures of  this  life  ;  so  it  bringeth  forth  the  joyful  fruit  of 
hope  in  all  them  that  be  exercised  therewith.   Let  us  not  so  James  5.  [ii.] 
much  behold  the  pain,  as  the  reward  that  shall  follow  that 
labour.    Nay,  let  us  rather  endeavour  ourselves  m  our  suf- 
ferance to  endm^e  innocently  and  guiltless,  as  our  saviour 
Christ  did.    For  if  we  suffer  for  our  deservings,  then  hath  1  Pet.  2.  [20.] 
not  patience  his  perfect  work  in  us:  but  if  undeservedlyi 
we  suffer  loss  of  goods  and  life,  if  we  suffer  to  be  evil  spoken 
of  for  the  love  of  Christ,  this  is  thankful  afore  God;  for  so 
did  Clirist  suffer.   He  never  did  sin,  neither  was^  any  guile  Ci  Pet.  2. 22, 
found  in  his  mouth.      Yea,  when  he  ivas  reviled  ^he  patience 

taunts,  he  reviled  not  again;  ivhen  he  teas  tvro  ?igfu  I  ly  of  Christ, 
dealt  with,  he  threatened  not  again,  nor  revenged  his  quar- 
rel, but  delivered  his  cause  to  him  that  judgeth  rightly. 

Perfect  patience  careth  not  what  nor  how  much  it  suf- Perfect  pa- 
fereth,  nor  of  wiiom  it  suffereth,  whether  of  friend  or  foe  ; 
but  studieth  to  suffer  innocently,  and  without  deserving. 
Yea,  he,  in  whom  perfect  charity  is,  careth  so  httle  to  re- 
venge, that  he  rather  studieth  to  do  good  for  evil,  to  blessisia.xt.5.  [44.] 
and  say  well  of  them  that  curse  him,  to  pray  for  them 
that  pursue  him,  according  to  the  example  of  our  saviour 
Christ,  who  is  the  most  perfect  example  and  pattern  of  all  The  meekness 
meekness  and  sufferance,  which  hanging  upon  his  cross,  in 
most  fervent  anguish,  bleeding  in  every  part  of  his  blessed 
body,  being  set  in  the  midst'  of  his  enemies  and  crucifiers ; 
and  he,  notwithstanding  the  intolerable  pains  which  they 
saw  him  in',  being  of  them  mocked  and  scorned  despitefully 
without  all  favour  and  compassion,  had  yet  towards  them 
such  compassion  in  heart,  that  he  prayed  to  his  father  of 
heaven  for  them, and  said,  0  Father,  forgive  them,  for  theyL\xke23.  [34.] 


»  why]  how  A.  '  was]  was  there  A. 

p  contented]  content  A.  «  midst]  mids  A. 

*  undeservedly]  undeservingly  A.       '  him  in]  in  him  A. 


372 


The  Sermon  of  the  Passion 


tvot  not  what  they  do.  What  patience  was  it  also  which  he 
shewed,  when  one  of  his  own  apostles  and  servants,  which 
was  put  in  trust  of  him,  came  to  hetray  him  unto  his  ene- 
mies to  the  death !    He  said  nothing  worse  to  him,  but, 

Matt.  26.  [50.]  Friend,  wherefore  art  thou  come?  Thus,  good  people, 
should  we  call  to  mind  the  great  examples  of  charity  which 
Christ  shewed  in  his  passion,  if  we  will  fruitfully  remember 
his  passion.    Such  charity  and  love  should  we  bear  one  to 

Mail.  5.  [46,    another,  if  we  will  be  the  true  servants  of  Christ.  For  if  we 

^^'^  love  but  them  ivhich  love  and  say  well  by  ns,  what  great 

thing  is  it  that  we  do?  saith  Christ.  Do  not  the  Paynims 
and  open  sinners  so  ?  We  must  be  more  perfect  in  our  cha- 

[Matt.  5. 45.]  rity  than  thus,  even  as  onr  Father  in  heaven  is  perfect, 
which  maketh  the  light  of  his  sun  to  rise  upon  the  good 
and  the  bad,  and  sendeth  his  rain  upon  the  kind  and  un- 
kind. After  this  manner  should  we  shew  our  charity  indif- 
ferently, as  well  to  one  as  to  another,  as  well  to  friend  as  foe, 
like  obedient  children,  after  the  example  of  our  father"  in 

[Phil.  2. 8.]  heaven.  For  if  Christ  ivas  obedient  to  his  father  even  to 
the  death,  and  that  the  most  shameful  death,  (as  the  Jews 
esteemed  it,)  the  death  of  the  cross  ;  why  should  we  not  be 
obedient  to  God  in  lower  points  of  charity  and  patience  ? 

Eccius.  28.  [2.]  Let  us  forgive  then  our  neighbours  their  small  faults,  as 
God  for  Christ^ s  sake  hath  forgiven  us  our  great. 

Matt.  28.  [35.]  It  is  uot  meet  that  we  should  crave  forgiveness  of  our 
great  offences  at  God's  hands,  and  yet  will  not  forgive  the 
small  trespasses  of  our  neighbours  against  us.  We  do  call 
for  mercy  in  vain,  if  we  will  not  shew  mercy  to  our  neigh- 
bours. For  if  we  will  not  put  wrath  and  displeasure  forth 
of  our  hearts  to  our  Christian  brother,  no  more  will  God 
forgive  the  displeasure  and  wrath  that  our  sins  have  de- 
served afore  him.  For  under  this  condition  doth  God  for- 
gives us,  if  we  forgive  other.  It  becometh  not  Christian  men 
to  be  hard  one  to  another,  nor  yet  to  think  their  neighbour 
unworthy  to  be  forgiven.  For  howsoever  unworthy  he  is, 
yet  is  Christ  worthy  to  have  thee  do  thus  much  for  his 
sake  ;  he  hath  deserved  it  of  thee,  that  thou  shouldest  for- 
give thy  neighbour.  And  God  is  also  to  be  obeyed,  which 
commandeth  us  to  forgive,  if  we  will  have  any  part  of  the 
pardon  which  our  saviour  Christ  purchased  once  of  God 
the  father,  by  shedding  of  his  precious  blood.  Nothing  be- 
cometh Christ's  servants  so  much  as  mercy  and  compassion. 

James  5.  [16,]  Let  US  then  be  favourable  one  to  another,  and  pray  we  one 
for  another,  that  we  may  be  healed  from  all  frailties  of  our 
life,  the  less  to  offend  one  the  other ;  and  that  we  may  be  ' 

■  our  father]  our  good  father  A. 


for  Good- Friday. 


373 


of  one  mind  and  one  spirit,  agreeing  together  in  brotherly- 
love  and  concord,  even  like  the  dear  children  of  God.  Eph.  5.  [i,  2.] 
By  these  means  shall  we  move  God  to  be  merciful  unto^ 
our  sins,  yea,  and  we  shall  be  hereby  the  more  ready  to 
receive  our  Saviour  and  maker  in  his  blessed  sacrament, 
to  our  everlasting  comfort  and  health  of  soul.  Christ  de- 
lighteth  to  enter  and  dwell  in  that  soul  where  love  and  cha- 
rity ruleth,  and  where  peace  and  concord  is  seen.  For  thus 
writeth  St.  John,  God  is  chainty  ;  he  that  abideth  in  cArt- 1  John4.  [I6.] 
rity,  abideth  in  God,  and  God  in  him.  And  by  this,  saith 
he,  we  shall  know  that  ive  be  of  God,  if  we  love  our  bre- iio\n2.  [i4.] 
thren.  Yea,  and  by  this  shall  we  know  that  we  be  delivered^ 
from  death  to  life,  if  we  love  one  another.  But  he  ivhich  i  John  2.  [fi.-} 
hateth  his  brother,  saith  the  same  apostle,  abideth  in  death, 
even  in  the  danger  of  everlasting  death,  and  is  moreover 
the  child  of  damnation  and  of  the  devil,  cursed  of  God,  and 
hated  (so  long  as  he  so  remaineth)  of  God  and  all  his  hea- 
venly company.  For  as  peace  and  charity  make  us  the 
blessed  children  of  almighty  God,  so  doth  hatred  and  envy 
make  us  the  cursed  children  of  the  devil.  God  give  us  all 
grace  to  follow  Christ's  example^  in  peace  and  in  charity, 
in  patience  and  sufferance,  that  we  now  may  have  him  our 
guest  to  enter  and  dwell  within  us,  so  as  we  may  be  in  full 
surety,  having  such  a  pledge  of  our  salvation.  If  we  have 
him  and  his  favour,  we  may  be  sure  that  we  have  the  fa- 
vour of  God  by  his  means.  For  he  sitteth  on  the  right  Rom.  8.  [34.] 
hand  of  God  his  father%  as  our  proctor  and  attorney,  plead- 
ing and  suing  for  us  in  all  our  needs  and  necessities. 
Wherefore,  if  we  want  any  gift  of  godly  wisdom,  we  may 
ask  it  of  God  for  Christ's  sake,  and  we  shall  have  it.  Let 
us  consider  and  examine  ourselves^,  in  what  want  we  be  con- 
cerning this  virtue  of  charity  and  patience.  If  we  see  that 
our  hearts  be  nothing  inclined  thereunto,  in  forgiving  them 
that  have  offended  against  us,  then  let  us  knowledge  our 
want,  and  wish  to  God*'  to  have  it.  But  if  we  want  it,  and 
see  in  ourselves^  no  desire  thereunto,  verily  we  be  in  a  dan- 
gerous case  before^  God,  and  have  need  to  make  much 
earnest  prayer  to  God,  that  we  may  have  such  an  heart 
changed,  to  the  grafting*"  in  of  a  new.  For  unless  we  for- 
give other,  we  shall  never  be  forgiven  of  God.  No,  not  all 
the  prayers  and  good  works^  of  other  can  pacify  God  unto 


'  unto]  to  A. 
y  delivered]  shifted  A. 
^  example]  examples  B. 
*  God  his  father]  his  father  A. 
ourselves]  ourself  A. 


«  to  God]  of  God  A. 
^  ourselves]  ourself  A. 
«  before]  afore  A. 
^  grafting]  graffing  A. 
s  good  works]  merits  A. 


374       Sermon  of  the  Passion  for  Good-Friday, 

lis,  unless  we  be  at  peace,  and  at  one  with  our  neighbour. 
Nor  all  our  deeds  and  good  works  can  move  God  to  forgive 
us  our  debts  to  him,  except  we  forgive  to  other.  He  setteth 
more  by  mercy  than  by  sacrifice.  Mercy  moved  our  saviour 
Christ  to  suffer  for  his  enemies :  it  becometh  us  then  to  fol- 
low his  example.  For  it  shall  little  avail  us  to  have  in  me- 
ditation the  fruits  and  price  of  his  passion,  to  magnify  them, 
and  to  delight  or  trust  in  them,  except  we  have  in  mind  his 
examples  in  passion  to  follow  them.  If  we  thus  therefore 
consider  Christ's  death,  and  will  stick  thereto  with  fast  faith 
for  the  merit  and  deserving  thereof,  and  will  also  frame 
ourselves'*  in  such  wise  to  bestow  ourselves,  and  all  that  we 
have  by  charity,  to  the  behoof  of  our  neighbour,  as  Christ 
spent  himself  wholly  for  our  profit,  then  do  we  truly  re- 
member Christ's  death :  and  being  thus  followers  of  Christ's 
steps,  we  shall  be  sure  to  follow  him  thither,  where  he  sit- 
teth  now  with  the  Father  and  the  Holy  Ghost :  to  whom  be 
all  honour  and  glory.  Amen. 


ourselves]  ourself  A. 


THE  SECOND 

HOMILY 

COXCERJflXG 

The  Death  and  Passion  of  our  Saviour  Christ, 


That  we  may  the  better  conceive  the  great  mercy  and 
goodness  of  our  saviour  Christ,  in  suffering  death  univer- 
sally for  all  men,  it  behoveth  us  to  descend  into  the  bottom 
of  our  conscience,  and  deeply  to  consider  the  first  and  prin- 
cipal cause  wherefore  he  was  compelled  to  do  so.  When 
our  great  grandfather  Adam  had  broken  God's  command- 
ment, in  eating  the  apple  forbidden  him  in  paradise,  at  the  Gen.  3.  [ir.] 
motion  and  suggestion  of  his  wife,  he  purchased  thereby, 
not  only  to  himself,  but  also  to  his  posterity  for  ever,  the 
just  wrath  and  indignation  of  God,  who,  according  to  his 
former  sentence  pronomiced  at  the  giving  of  the  command- 
ment, condemned  both  him  and  all  his  to  everlasting  death, 
both  of  body  and  soul.  For  it  was  said  unto  him.  Thou  Gen.  2. 115,17. :\ 
shalt  eat  freely  of  every  tree  in  the  garden:  but  as  touching 
the  tree  of  knowledge  of  good  and  ill.  thou  shalt  in  no  wise 
eat  of  it:  for  in  what  hour  soever  thou  eatest  thereof  thou 
shalt  die  the  death.  Now  as  the  Lord  had  spoken,  so  it 
came  to  pass.  Adam  took  upon  him  to  eat  thereof,  and  in 
so  doing  he  died  the  death,  that  is  to  say,  he  became  mor- 
tal, he  lost  the  favour  of  God,  he  was  cast  out  of  paradise, 
he  was  no  longer  a  citizen  of  heaven,  but  a  firebrand  of  hell, 
and  a  bondslave  to  the  devil.  To  this  doth  our  Saviour 
bear  witness  in  the  gospel,  calling  us  lost  sheep ^  which  have  Luke  15.  [4-7.] 
gone  astray^  and  wandered  from  the  true  shepherd  of  our 
souls.  To  this  also  doth  St.  Paul  bear  witness,  saying,  that 
by  the  offence  of  only  Jidam^  death  came  upon  all  men  /oRom.5.  [is.] 
condemnation.  So  that  now  neither  he,  nor'^  any  of  his, 
had  any  right  or  interest  at  all  in  the  kingdom  of  heaven, 
but  were  become  plain  reprobates  and  castaways,  being  per- 
petually damned  to  the  everlasting  pains  of  hell-fire.  In 


'  nor]  or  B. 


376  The  Second  Sermon  of  the  Passion, 


this  so  great  misery  and  wretchedness,  if  mankind  could 
have  recovered  himself  again,  and  obtained  forgiveness  at 
God's  hands,  then  had  his  case  been  somewhat  tolerable,  be- 
cause he  might  have  attempted  some  way  how  to  dehver 
himself  from  eternal  death.  But  there  was  no  way  left  unto 
him,  he  could  do  nothing  that  might  pacify''  God's  wrath, 


Ps.  14.  [3.]     he  was  altogether  unprofitable  in  that  behalf    There  ivas 


not  one""  that  did  good,  no  not  one.  And  how  then  could 
he  work  his  own  salvation  ?  Should  he  go  about  to  pacify 
God's  heavy  displeasure  by  offering  up  burnf^  sacrifices,  ac- 


Heb. 9. [12, 13.] cording  as  it  was  ordained  in  the  old  law?  by  offering  up 


the  blood  of  oxen,  the  blood  of  calve';,  the  blood  of  goats,  the 
blood  of  lambs,  and  so  forth?  0  these  things  were  of  no 
force  nor  strength  to  take  away  sins,  they  could  not  put 
away  the  anger  of  God,  they  could  not  cool  the  heat  of  his 
wrath,  nor  yet  bring  mankind  into  favour  again,  they  were 
but  only  figures  and  shadows  of  things  to  come,  and  nothing 


Hpb.  10.  [3, 4,  else.    Read  the  epistle  to  the  Hebrews,  there  shall  you  find 


this  matter  largely  discussed,  there  shall  you  learn  in  most 
plain  words,  that  the  bloody  sacrifice  of  the  old  law  was  un- 
perfect,  and  not  able  to  deliver  man  from  the  state  of  dam- 
nation by  any  means ;  so  that  mankind,  in  trusting  there- 
unto, should  trust  to  a  broken  staff,  and  in  the  end  deceive 
himself  What  should  he  then  do  ?  Should  he  go  about  to 
observe^  and  keep  the  law  of  God  divided  into  two  tables, 
and  so  purchase  to  himself  eternal  life?  Indeed,  if  Adam 
and  his  posterity  had  been  able  to  satisfy  and  fulfil  the  law 
perfectly,  in  loving  God  above  all  things,  and  their  neigh- 
bour as  themselves,  then  should  they  have  easily  quenched 
the  Lord's  wrath,  and  escaped  the  terrible  sentence  of  eter- 
nal death  pronounced  against  them  by  the  mouth  of  al- 


Luke  10.  [23.]  mighty  God.  For  it  is  written.  Do  thiis^,  and  thou  shall  live; 


that  is  to  say,  fulfil  my  commandments,  keep  thyself  upright 
and  perfect  in  them  according  to  my  will ;  then  shalt  thou 
live,  and  not  die.  Here  is  eternal  life  promised  with  this 
condition,  and  so&,  that  they  keep  and  observe  the  law.  But 
such  was  the  frailty  of  mankind  after  his  fall,  such  was  his 
weakness  and  imbecility,  that  he  could  not  walk  uprightly 
in  God's  commandments,  though  he  would  never  so  fain : 
but  daily  and  hourly  fell  from  his  bounden  duty,  offending 
the  Lord  his  God  divers  ways,  to  the  great  increase  of  his 
condemnation,  insomuch  that  the  prophet  David  crieth  out 


Ps.  1 1.  [3  ]     on  this  wise  :  Jill  have  gone  astray,  all  are  become  unpro- 


pacify]  please  A. 
'  not  one]  none  A. 
^  burnt]  brent  A. 


*  to  observe]  to  serve  B. 
^  thus]  this  A. 
6  and  so]  so  A. 


The  Second  Sermon  of  the  Passion. 


377 


Jilable,  there  is  none  thai  doth  good,  no  not  one.    In  this 

case  what  profit  could  he  have  by  the  law  ?  None  at  all.  For 

as  St.  James  saith,  He  that  shall  observe  the  ivhole  law,  and J^rnes2.  [lo.] 

i/et  fat  let  h  in  one  point,  is  become  guilty  of  all.  And  in  the 

book  of  Deuteronomy  it  is  written,  Cursed  be  he,  saith  God,  Deut.  27.  [26. 

which  abideth  not  in  all  things  that  are  ivritten  in  the  book  ^' 

of  the  law,  to  do  them. 

Behold,  the  law  bringeth  a  curse  with  it,  and  maketh  us'^ 
guilty,  not  because  it  is  of  itself  naughty  or  unholy,  (God 
forbid  we  should  so  think,)  but  because  the  frailty  of  our 
sinful  flesh  is  such,  that  we  can  never  fulfil  it,  according  to 
the  perfection  that  the  Lord  requireth.  Could  Adam  then, 
think  you,  hope  or  trust  to  be  saved  by  the  law  ?  No,  he 
could  not.  But  the  more  he  looked  on  the  law,  the  more  he 
saw  his  own  damnation  set  before  his  eyes,  as  it  were  in  a 
clear'  glass.  So  that  now  of  himself  he  was  most  wretched 
and  miserable,  destitute  of  all  hope,  and  never  able  to  pacify 
God^s  heavy  displeasure,  nor  yet  to  escape  the  terrible  judg- 
ment of  God,  whereinto"^  he  and  all  his  posterity  were 
fallen,  by  disobeying  the  strait  commandment  of  the  Lord 
their  God.  But  O  the  abundant  riches  of  God^s  ^re^// Rom.  11.  [33.] 
mercy!  O  the  unspeakable  goodness  of  his  heavenly  ivis- 
dom  !  IVhen  all  hope  of  righteousness  was  past  on  our  part, 
when  ive  had  nothing  inourselves,  whereby  we  might  quench 
his  burning  wrath,  and  workthe  salvation  of  our  own  souls, 
and  rise  out  of  the  miserable  estate  wherein  we  lay;  then, 
even  then  did  Christ  the  son  of  God,  by  the  appoin  tment  of 
his  father,  come  down  from  heaven,  to  be. wounded  for  our 
sakes,  to  be  reputed  with  the  wicked,  to  be  condemned  unto 
death,  to  take  upon  him  the  reward  of  our  sins,  and  to  give 
his  body  to  be  broken  on  the  cross  for  our  offences.  He,  53.14,5.2 
saith  the  prophet  Esay,  (meaning  Christ,)  hath  borne  our 
infirmities,  and  hath  carried  our  sorrows;  the  chastisement 
of  our  peace  was  upon  him,  and  by  his  stripes  we  ivere^ 
made  ivhole.  St.  Paul  likewise  saith,  God  made  him  «2Cor.  5.  [21.] 
sacrifice  for  our  sins,  which  knew  not  sin,  that  ive  should  be 
made  the  righteousness  of  God  by  him.  And  St.  Peter 
most  agreeably  writing  in  this  behalf,  saith,  Christ  hath  once  1  Pet.  3.  [is.] 
died  and  suffered  for  our  sins,  the  just  for  the  unjust,  &c. 
To  these  might  be  added  an  infinite  number  of  other  places 
to  the  same  eflect:  but  these  few  shall  be  sufficient  for  this 
time. 

Now  then  (as  it  was  said  at  the  beginning)  let  us  ponder 
and  weigh  the  cause  of  his  death,  that  thereby  we  may  be 


>»  us]  it  B. 

•  clear]  most  clear  A. 


^  whereinto]  whereunto  B. 
•  we  were]  are  we  A. 


378 


The  Second  Sermon  of  the  Passion, 


the  more  moved  to  glorify  him  in  our  whole  life.  Which 
if  you  will  have  comprehended  briefly  in  one  word,  it  was 
nothing  else  on  onr  part  but  only  the  transgression  and  sin 
Malt.  1.  [20,    of  mankind.    When  the  angel  came  to  warn  Joseph  that  he 
^^'^  should  not  fear  to  take  Mary  to  his  wife,  did  he  not  there- 

fore will  the  child's  name  to  be  called  Jesus,  because  he 
should  save  his  people  from  their  sins  ?   When  John  the 
Baptist  preached  Christ,  and  showed  him  to™  the  people 
John  1.  [29.]    with  his  finger,  did  he  not  plainly  say  unto  them,  Behold^ 
the  Umih  of  God  which  taketh  away  the  sins  of  the  tvorld? 
Matt.  15.  [22,  When  the  woman  of  Canaan  besought  Christ  to  help  her 
^^•^  daughter,  which  was  possessed  with  a  devil,  did  he  not 

openly  confess  that  he  ivas  sent  to  save  the  lost  sheep  of  the 
house  of  Israel,  by  giving  his  life  for  their  sins  ?  It  was 
sin  then,  0  man,  even  thy  sin,  that  caused  Christ,  the  only 
son  of  God,  to  be  crucified  in  the  flesh,  and  to  suffer  the 
most  vile  and  slanderous  death  of  the  cross.  If  thou  hadst 
kept  thyself  upright,  if  thou"  hadst  observed  the  command- 
ments, if  thou  hadst  not  presumed  to  transgress  the  will  of 
Rom.  5.  [19.]  God  in  thy  first  father  Adam,  then  Christ,  being  in  form  of 
[Phil.  2. 7.]  God,  needed  not  to  have  taken  upon  him  the  shape  of  a 
servant;  being  immortal  in  heaven,  he  needed  not  to  be- 
come mortal  on  earth  ;  being  the  true  bread  of  the  soul,  he 
needed  not  to  hunger;  being  the  healthful  water  of  life,  he 
needed  not  to  thirst ;  being  life  itself,  he  needed  not  to  have 
suffered  death.  But  to  these  and  many  other  such  extre- 
mities was  he  driven  by  thy  sin,  which  was  so  manifold  and 
great,  that  God  could  be  only  pleased  in  him,  and  none 
other.  Canst  thou  think  of  this,  0  sinful  man,  and  not 
tremble  within  thyself?  Canst  thou  hear  it  quietly,  without 
remorse  of  conscience,  and  sorrow  of  heart  ?  Did  Christ 
suffer  his  passion  for  thee,  and  wilt  thou  shew  no  compassion 
towards  him  ?  While  Christ  was  yet  hanging  on  the  cross, 
Malt.  27.  [51.]  and  yielding  up  the  ghost,  the  scripture  witnesseth  that  the 
veil  of  the  temple  did  rent  in  twain^and  the  earth  did  quake, 
that  the  stones  clave  asunder,  that  the  graves  did  open,  and 
the  dead  bodies  rise ;  and  shall  the  heart  of  man  be  nothing 
moved  to  remember  how  grievously  and  cruelly  he  was 
handled  of  the  Jews  for  our  sins?  Shall  man  shew  himself 
to  be  more  hard-hearted  than  stones,  to  have  less  compassion 
than  dead  bodies?  Call  to  mind,  0  sinful  creature,  and  set 
before  thine  eyes  Christ  crucified:  think  thou  seest  luj  body 
stretched  out  in  length  upon  the  cross,  his  head  crowned 
with  sharp  thorns",  and  his  handsi'  and  his  feet  pierced  with 


"  to]  unto  A. 

n  if  thou]  if  you  A. 


°  thorns]  thorn  A. 

p  and  his  hands]  his  hands  A. 


The  Second  Sermon  of  the  Passion. 


379 


nails,  his  heart  opened  with  a  long  spear,  his  flesh  rent  and 
torn  with  whips,  his  brows  sweating  water  and  blood  :  think 
thou  hearest  him  now  crying  in  an  intolerable  agony  to  his 
father,  and  saying.  My  God,  my  God,  why  hast  thou  ybr- [Matt.  27. 46.] 
saken  me?  Couldest  thou  behold  this  wofiil  sight,  or  hear 
this  moiirnful  voice,  without  tears,  considering  that  he  suf- 
fered all  this,  not  for  any  desert  of  his  own,  but  only  for  the 
grievousness  of  thy  sins  ?  O  that  mankind  should  put  the 
everlasting  son  of  God  to  such  pains  !  0  that  we  should  be 
the  occasion  of  his  death,  and  the  only  cause  of  his  con- 
demnation !  May  we  not  justly  cry,  woe  worth  the  time  that 
ever  we  sinned  ?  0  my  brethren,  let  this  image  of  Christ 
crucified  be  always  printed  in  our  hearts ;  let  it  stir  us  up  to 
the  hatred  of  sin,  and  provoke  our  minds  to  the  earnest  love 
of  almighty  God.  For  why  ?  Is  not  sin,  think  you,  a  griev- 
ous thing  in  his  sight,  seeing,  for  the  transgressing  of  God's 
precept  in  eating  of  one  apple,  he  condemned  all  the  world 
to  perpetual  death,  and  would  not  be  pacified,  but  only  with 
the  blood  of  his  own  son  ?  True,  yea,  most  true  is  that  say- 
ing of  David,  Thou,  O  Lord,  hatest  all  them  that  2/;orA?Ps.  5.  [4.] 
iniquity,  neither  shall  the  ivicked,  and  evil  man  dwell  with 
thee.  By  the  mouth  of  his  holy^i  prophet  Esay,  he  crieth"^ 
mainly  out  against  sinners%  and  saith,  Woe  be  unto  you  thatis^.  5.  [is.] 
draw  iniquity  with  cords  of  vanity,  and  sin  as  it  loere  with 
cart-ropes. 

Did  not  he*  give  a  plain  token  how  greatly  he  hated  and 
abhorred  sin,  when  he  drowned  all  the  world,  save  only  eight  Gen.  7.  [23.] 
persons;  when  he  destroyed  Sodom  and  Gomorrah  with  fire  Gen.  19.  [24  ] 
and  brimstone  ;  when  in  three  days  space  he  killed  with  pes- 
tilence threescore  and  ten  thousand  for  David's  offence  ;  2  sam.  24.  [is.] 
when  he  drowned  Pharao  and  all  his  host  in  the  Red  sea  ;  Exod.  14.  [28.} 
when  he  turned  Nabuchodonosor  the  king  into  the  form  ofoanieM.  [33.] 
a  brute  beast,  creeping  upon  all  four;  when  he  suffered 
Achitophel  and  Judas  to  hang  themselves  upon  the  remorse  2  Sam.  17.  [23.3 
of  sin,  which  was  so  terrible  to  their  eyes?  A  thousand  such  ^Mait  27^5^] 
examples  are  to  be  found  in  scripture,  if  a  man  would  stand 
to  seek  them  out.    But  what  need  we  ?    This  one  example, 
which  we  have  now  in  hand,  is  of  more  force,  and  ought 
more  to  move  us,  than  all  the  rest.    Christ  being  the  son  of 
God,  and  perfect  God  himself  who  never  committed  sin,  was 
compelled  to  come  down  from  heaven,  and  to  give"^  his  body 
to  be  bruised  and  broken  on  the  cross  for  our  sins.  Was 
not  this  a  manifest  token  of  God's  great  wrath  and  dis- 


1  holy]  omitted  A. 
'  crieth]  cried  B. 
•  sinners]  sins  A. 


t  Did  not  he]  Did  not  God  A. 
"  and  to  give]  to  give  B. 


380  The  Second  Sermon  of  the  Passion, 


pleasure  towards  sin,  that  he  could  be  pacified  by  no  other 
means,  but  only  by  the  sweet  and  precious  blood  of  his  dear 
son  ?  0  sm,  sin,  that  ever  thou  shouldest  drive  Christ  to 
such  extremity  !  Woe  worth  the  time  that  ever  thou  earnest 
into  the  world.    But  what  booteth  it  now  to  bewail  ?  Sin  is 

prov.  [16.]  come,  and  so  come  that  it  cannot  be  avoided.  There  is  no 
man  living,  no  not  the  justest  man  on  the  earthy  hut  he  fall- 
eth  seven  times  a  day,  as  Solomon  saith.  And  our  saviour 
Christ,  although  he  hath  delivered  us  from  sin,  yet  not  so 
that  we  shall  be  free  from  committing  sin ;  but  so  that  it 

Rom.  6.  [9,23  ]  shall  uot  be  imputed  to  our  condemnation.  He  hath  taken 
upon  him  the  just  reward  of  sin,  ivhich  it'os  death,  and  by 

[Heb.  2. 14]  death  hath  overthrown  death,  that  we  believing  in  him 
might  live  for  ever,  and  not  die.  Ought  not  this  to  engen- 
der extreme  hatred  of  sin  in  us,  to  consider  that  it  did  vio- 
lently, as  it  were,  pluck  God  out  of  heaven,  to  make  him 
feel  the  horrors  and  pains  of  death  ?  0  that  we  would  some- 
times consider  this  in  the  midst  of  our  pomps  and  pleasures : 
it  would  bridle  the  outrageousness  of  the  flesh,  it  would 
abate  and  assuage  our  carnal  aflections^,  it  would  restrain 
our  fleshly  appetites,  that  we  should  not  run  at  random,  as 
we  commonly  do.  To  commit  sin  wilfully  and  desperately, 
without  fear  of  God,  is  nothing  else  but  to  crucify  Christ 
anew,  as  we  are  expressly  taught  in  the  epistle  to  the  He- 

Heb.  6.  [6.]  brews.  Which  thing  if  it  were  deeply  printed  in  all  men's 
hearts,  then  should  not  sin  reign  every  where  so  much  as  it 
doth,  to  the  great  grief  and  torment  of  Christ  now  sitting  in 
heaven. 

Let  us  therefore  remember,  and  always  bear  in  mind 
Christ  crucified,  that  thereby  we  may  be  inwardly  moved 
both  to  abhor  sin  throughly,  and  also  with  an  earnest  and 
zealous  heart  to  love  God.  For  this  is  another  fruit,  which 
the  memorial  of  Christ's  death  ought  to  work  in  us,  an  earn- 
john  3.  [16.]  est  and  unfeigned  love  towards  God.  So  God  loved  the 
world,  saith  St.  John,  that  he  gave  Ids  only  begotten  son, 
that  whosoever  believeth^'  in  him  should  not  perish,  but  have 
life  everlasting.  If  God  declared  so  great  love  towards  us 
his  silly  creatures,  how  can  we  of  right  but  love  him  again  ? 
Was  not  this  a  sure  pledge  of  his  love,  to  give  us  his  own 
son  from  heaven  ?  He  might  have  given  us  an  angel  if  he 
would,  or  some  other  creature,  and  yet  should  his  love  have 
been  far  above  our  deserts.  Now  he  gave  us  not  an  angel, 
but  his  son.  And  what  son  ?  His  only  son,  his  natural  son, 
his  well-beloved  son,  even  that  son  whom  he  had  made  lord 


»  affections]  affects  A. 


y  believeth]  believed  A. 


The  Second  Sermon  of  the  Passion,  381 

and  ruler  of all  things.  Was  not  this  a  singular  token  of 
great  love  ?  But  to  whom  did  he  give  him  ?  He  gave  him 
to  the  whole  world;  that  is  to  say,  to  Adam,  and  all  that 
should  come  after  him.  0  Lord,  what  had  Adam,  or  any 
other  man,  deserved  at  God's  hands,  that  he  should  give  us 
his  own  son  ?  We  were*  all  miserable  persons,  sinful  per- 
sons, damnable  persons,  justly  driven  out  of  paradise,  justly 
excluded  from  heaven,  justly  condemned  to  hell-fire  :  and 
yet  (see  a  wonderful  token  of  God's  love)  he  gave  us  his 
only  begotten  son,  us,  I  say,  that  were  his  extreme  and 
deadly  enemies,  that  we,  by  virtue  of  his  blood  shed  upon 
the  cross,  might  be  clean  purged  from  our  sins,  and  made 
righteous  again  in  his  sight.  Who  can  choose  but  marvel, 
to  hear  that  God  should  shew  such  unspeakable  love  towards 
us,  that  were  his  deadly  enemies'?  Indeed,  0  mortal  man, 
thou  oughtest  of  right  to  marvel  at  it,  and  to  acknowledge 
therein  God's  great  goodness,  and  merc}^  towards  mankind, 
which  is  so  wonderful,  that  no  flesh,  be  it  never  so  worldly 
'  wise,  may  well  conceive  it,  or  express  it.  For,  as  St.  Paul 
1  testifieth,  God  greatly  commendeth  and  setteth  out  Az^  Rom.  5.  [8.] 
I  love  toivards  us,  in  that  he  sent  his  son  Christ  to  die  for  us, 
I  when  loe  ivere  yet  sinners,  and  open  enemies  of  his  name. 
If  we  had  in  any  manner  of  wise  deserved  it  at  his  hands, 
then  had  it  been  no  marvel  at  all :  but  there  was  no  desert 
on  our  part,  wherefore  he  should  do  it.  Therefore,  thou 
sinful  creature,  when  thou  hearest  that  God  gave  his  son  to 
die  for  the  sins  of  the  world,  think  not  he  did  it  for  any  de- 
sert or  goodness  that  was  in  thee,  for  thou  wast  then  the 
bondslave  of  the  devil :  but  fall  down  upon  thy  knees,  and 
cry  with  the  prophet  David,  O  Lord,  what  is  man^  that 
thou  art  so  mindful  of  him  ;  or  the  son  of  man,  that  thou  Ps.  8.  [4.] 
so  regardesf  him  ?  And  seeing  he  hath  so  greatly  loved 
thee,  endeavour  thyself  to  love  him  again,  with  all  thy  heart, 
with  all  thy  soul,  and  with  all  thy  strength,  that  therein  thou 
mayest  appear  not  to  be  miwortfiy  of  his  love.  I  report  me 
to  thine  own  conscience,  whether  thou  wouldest  not  think 
thy  love  ill-bestowed  upon  him,  that  could  not  find  m  his 
heart  to  love  thee  again  ?  If  this  be  true,  (as  it  is  most 
true,)  then  think  how  greatly  it  behoveth  thee  in  duty^  to 
love  God,  which  hath  so  greatly  loved  thee,  that  he  hath  not 
spared  his  own  only  son  from  so  cruel  and  shameful  a  death 
for  thy  sake.  And  hitherto  concerning  the  cause  of  Christ's 
death  and  passion,  which  as  it  was  on  om*  part  most  horrible 
and  grievous  sin,  so  on  the  other  side  it  was  the  free  gift  of 


*  of]  over  A.  behoveth  thee  in  duty]  behoveth 

•  We  were]  We  are  B.  to  thy  duty  A. 

33 


382  The  Second  Sermon  of  the  Passion. 

God,  proceeding  of  his  mere  and  tender  love  towards  man- 
kind, without  any  merit  or  desert  of  om*  part.  The  Lord  for 
his  mercies  sake  grant  that  we  never  forget  this  great  benefit 
of  our  salvation  in  Christ  Jesu,  but  that  we  always  shew 
ourselves  thankful  for  it,  abhorring  all  kind  of  wickedness 
and  sin,  and  applying  our  minds  wholly  to  the  service  of  God, 
and  the  diligent  keeping  of  his  commandments. 

Now  it  remaineth  that  I  shew*^  unto  you,  how  to  apply 
Christ's  death  and  passion  to  our  comfort,  as  a  medicine  to 
our  wounds,  so  that  it  may  work  the  same  effect  in  us  where- 
fore it  was  given,  namely,  the  health  and  salvation  of  our 
souls.  For  as  it  profiteth  a  man  nothing  to  have  salve,  un- 
less it  be  well  applied  to  the  part  infected^  ;  so  the  death  of 
Christ  shall  stand  us  in  no  force,  unless  we  apply  it  to  our- 
selves in  such  sort  as  God  hath  appointed.  Almighty  God 
commonly  worketh  by  means,  and  in  this  thing  he  hath  also 
ordained  a  certain  mean,  whereby  we  may  take  fruit  and 
profit  to  our  souls'  health. 

What  mean  is  this  ?    Forsooth  it  is  faith.    Not  an  uncon- 
stant  or  wavering  faith,  but  a  sure,  steadfast,  grounded,  and 
John  3.  [16.]   unfeigned  faith.    God  sent  his  son  into  the  world,  saith  St. 

John.    To  what  end  ?    That  whosoever  believeth^  in  him 
should  not  perish,  but  have  life  everlasting.    Mark  these 
words,  that  whosoever  believeth  in  him.    Here  is  the  mean 
whereby  we  must  apply  the  fruits  of  Christ's  death  unto  our 
deadly  wound.  Here  is  the  mean,  whereby  we  must  obtain 
Rom.  10.  [10.]  eternal  life ;  namely,  faith.    For,  as  St.  Paul  teacheth  in  his 
epistle  to  the  Romans,  with  the  heart  man  believeth  %into 
righteousness,  and  with  the  mouth  confession  is  made  unto 
salvation.    Paul  being  demanded  of  the  keeper  of  the  pri- 
AcisiG. [30,    son,  what  he  should  do  to  be  saved?  made  this  answer: 
^^•^  Believe  in  the  Lord  Jesus,  so  shall  thou  and  thine  house 

both  be^  saved.  After  the  evangelist  had  described  and  set 
forth  unto  us  at  large  the  life  and  death  of  the  Lord  Jesus, 
John  20.  [31.]  in  the  end  he  concludeth  with  these  words  :  These  things 
are  ivritten,  that  we  may  believe  Jesus  Christ  to  be  the  son 
of  God,  and  through  faith  obtain  eternal  life.  To  con- 
Rom.  10.  [4.]  elude  with  the  words  of  St.  Paul,  which  are  these  :  Christ 
is  the  end  of  the  law  unto  salvation,  for  every  one  that 
doth  believe.  By  this  then  you  may  well  perceive,  that  the 
only  mean  and  instrument  of  salvation  required  of  our  parts  is 
faith ;  that  is  to  say,  a  sure  trust  and  confidence  in  the  mer- 
cies of  God ;  whereby  we  persuade  ourselves,  that  God  both 


^  Now  it  remaineth  that  I  shew] 
Now  resteth  to  shew  A. 
<*  infected]  affected  A. 


•  believeth]  believed  A. 
f  both  be]  be  both  A. 


The  Second  Sermon  of  the  Passion. 


383 


hath,  and  will  forgive  our  sins,  that  he  hath  accepted  us  again 
into  liis  favour,  that  he  hath  released  us  from  the  bonds  of 
damnation,  and  received  us  again  into  the  number  of  his 
elect  people,  not  for  our  merits  or  deserts,  but  only  and  solely 
for  the  merits  of  Christ's  death  and  passion,  who  became  man 
for  our  sakes,  and  humbled  himself  to  sustain  the  reproach 
of  the  cross,  that  we  thereby  might  be  saved,  and  made  in- 
heritors of  the  kingdom  of  heaven.  This  faith  is  required 
at  our  hands.  And  this  if  we  keep  steadfastly  in?  our 
hearts,  there  is  no  doubt  but  we  shall  obtain  salvation  at 
God's  hands,  as  did  Abraham,  Isaac,  and  Jacob,  of  whom 
the  scripture  saith,  that  they  believed,  and  it  was  imputed G^.n.\-o.i^.-\ 
xnxto  them  for  righteousness.  Was  it  imputed  unto  them  Rom.  :4. 3.] 
only?  and  shall  it  not  be  imputed  unto  us  also  ?  Yes,  if  we 
have  the  same  faith  as  they  had,  it  shall  be  as  truly  imputed 
unto  us  for  righteousness,  as  it  was  unto  them.  For  it  Ls 
one  faith  that  must  save  both  us  and  them,  even  a  sure  and 
steadfast  faith  in  Christ  Jesus^;  who,  as  ye  have  heard, 
came  into  the  world  for  this  end,  that  whosoever  believe  in  John  3.  [i5.j 
him  should  not  perish,  but  have  life  everlasting.  But  here 
we  must  take  heed  that  we  do  not  halt  with  God  tlirough 
an  unconstant  and  wavering  faith,  but  that  it  be  strong  and 
steadfast  to  our  lives'  end.  He  that  z^-'at-ereM,  saith  St.  James  i.  [5, 7.] 
James,  is  like  a  wave  of  the  sea;  neither  let  that  man  think 
that  he  shall  obtain  any  thing  at  God's  hands.  Peter  com- Man.  li.  [29, 
ing  to  Christ  upon  the  water,  because  he  fainted  in  faith,  ^"^ 
was  in  danger  of  drowning.  So  we,  if  we  begin  to  waver  or 
doubt,  it  is  to  be  feared  lest  we  shall  sink  as  Peter  did :  not 
into  the  water,  but  into  the  bottomless  pit  of  hell-fire. 
Therefore  I  say  unto  you,  that  we  must  apprehend  the 
merits  of  Christ's  death  and  passion  by  faith,  and  that  with 
a  strong  and  steadfast  faith,  nothing  doubting,  but  that 
Christ,  by  his  own''  oblation  and  once  offering  of  himself 
upon  the  cross,  hath  taken  away  our  sins,  and  hath  restored 
us  again  into  God's  favour,  so  fully  and  perfectly,  that  no 
other  sacrifice  for  sin  shall  hereafter  be  requisite  or  needfnl  in 
all  the  world. 

Thus  have  you'  heard  in  few  words  the  mean,  whereby  we 
must  apply  the  fruits  and  merits  of  Christ's  death  imto  us, 
so  that  it  may  work  the  salvation  of  our  souls :  namely,  a 
sure,  steadfast,  perfect,  and  grounded  faith.  For  as  all  they 
which  beheld  steadfastly  the  brasen  serpent  were  healed  and^'^mb.  21.  [9.] 
delivered,  at  the  very  sight  thereof,  from  their  corporal  {5^  ^' 


8  in]  at  B. 

^  Jesus]  Jesu  A. 

•  believe]  believed  A. 


k  own]  one  A. 

1  have  you]  have  ye  A. 


384  The  Second  Sermon  of  the  Passion. 

diseases  and  bodily  stings ;  even  so  all  they  which  behold 
Christ  crucified  with  a  true  and  lively  faith  shall  undoubt- 
edly be  delivered  from  the  grievous  wounds™  of  the  soul,  be 
they  never  so  deadly  or  many  in  number.  Therefore,  dearly 
beloved,  if  we  chance  at  any  time,  through  frailty"  of  the 
flesh,  to  fall  into  sin,  (as  it  cannot  be  chosen,  but  we  must 
needs  fall  often,)  and  if  we  feel  the  heavy  burden  thereof  to 
press  our  souls,  tormenting  us  with  the  fear  of  death,  hell, 
and  damnation ;  let  us  then  use  that  mean  which  God  hath 
appointed  in  his  word,  to  wit,  the  mean  of  faith,  which  is 
the  only  instrument  of  salvation  now  left  unto  us.  Let  us 
steadfastly  behold  Christ  crucified  with  the  eyes  of  our 
heart.  Let  us  only  trust  to  be  saved  by  his  death  and  pas- 
sion, and  to  have  our  sins  clean  washed  away  through  his 
most  precious  blood,  that  in  the  end  of  the  world,  when  he 
shall  come  again  to  judge  both  the  quick  and  the  dead,  he 
may  receive  us  into  his  heavenly  kingdom,  and  place  us  in 
the  number  of  his  elect  and  chosen  people,  there  to  be  par- 
takers of  that  immortal  and  everlasting  life,  which  he  hath 
purchased  unto  us  by  virtue  of  his  bloody  wounds :  to  him 
therefore,  with  the  Father  and  the  Holy  Ghost,  be  all  ho- 
nour and  glory,  world  without  end.  Amen. 


wounds]  wound  B. 


«>  frailty]  failty  B. 


AN 


HOMILY 

OF  THE 

Resurrection  of  our  Saviour  Jesus  Christ, 


FOR  EASTER-DAY. 


If  ever  at  any  time  the  greatness  or  excellency  of  any 

matter,  spiritual  or  temporal,  hath  stirred  up  your  minds 

to  give  diligent  ear,  good  Christian  people,  and  well-beloved 

in  our  lord  and  saviour  Jesus^  Christ,  I  doubt  not  but  that 

I  shall  have  you  now  at  this  present  season  most  diligent 

and  ready  hearers  of  the  matter  which  I  have  at  this  time 

to  open  unto  you.    For  I  come  to  declare  that  great  and 

most  comfortable  article  of  our  Christian  religion  and  faith, 

the  resurrection  of  our  Lord  Jesus.    So  great  surely  is  the 

matter  of  this  article,  and  of  so  great  weight  and  importance, 

that  it  was  thought  worthy  to  keep  our  said  Saviour  still  on 

earth  forty  days  after  he  was  risen  from  death  to  life,  to  the 

confirmation  and  establishment^  thereof  in  the  hearts  of  his 

disciples.    So  that  (as  Luke  clearly  testifieth  in  the  first 

chapter  of  the  Acts  of  the  Apostles)  he  tvas  conversant  with  [Acts  i.  3.] 

his  disciples  by  the  space  of  forty  days  continually  together^ 

to  the  intent  he  would  in  his  person,  being  now  glorified, 

teach  and  instruct  them,  which  should  be  the  teachers  of 

other,  fully  and  in  most  absolute  and  perfect  wise  the  truth 

of  this  most  Christian  article,  which  is  the  ground  and 

foundation  of  our  whole  religion,  before  he  would  ascend 

up  to  his  fatMer  into  the  heavens,  there  to  receive  the  glory 

of  his  most  triumphant  conquest  and  victory.  Assuredly, 

so  highly  comfortable  is  this  article  to  our  consciences,  that 

it  is  even  the  very  lock  and  key  of  all  our  Christian  religion 

and  faith.    If  it  ivere  not  true^  saith  the  holy  apostle  Paul,  i  Cor.  15. 


» Jesus]  Jesu  A. 


^  establishment]  stablishment  A. 
33* 


386 


The  Sermon  of  the  Resurrection, 


that  Christ  rose  again,  then  our  preaching  were  in  vain, 
your  faith  which  you  have  received  were  but  void,  ye  were 
yet  in  the  danger  of  your  sins.  If  Christ  be  not  risen 
again,  saith  the  apostle,  then  are  they  in  very  evil  case,  and 
utterly  perished,  that  be  entered  their  sleep  in  Christ;  then 
are  we  the  most  miserable  of  all  men,  which  have  our  hope 
fixed  in  Christ,  if  he  be  yet  under  the  power  of  death,  and 
as  yet  not  restored  to  his  bliss  again.  But  now  he  is^  risen 
again  from  death,  saith  the  apostle  Paul,  to  be  the  first- 
fruits  of  them  that  be  asleep,  to  the  intent  to  raise  them  to 
everlasting  life  again:  yea,  if  it  were  not  true  that  Christ 
is  risen  again,  then  were  it  neither  true  that  he  is  ascended 
up  to  heaven,  nor  that  he  sent  down  from  heaven  unto  us 
the  Holy  Ghost,  nor  that  he  sitteth  on  the  right  hand  of  his 
heavenly  father,  having  the  rule  of  heaven  and  earth,  reign- 
Ps.  72.  [8.3  ing,  as  the  prophet  saith,  from  sea  to  sea  ;  nor  that  he 
should  after  this  world  be  the  judge  as  well  of  the  living  as 
of  the  dead,  to  give  reward  to  the  good,  and  judgment  to 
the  evil.  That  these  links  therefore  of  our  faith  should  all 
hang  together  in  steadfast  establishment  and  confirmation, 
it  pleased  our  Saviour  not  straightway  to  withdraw  himself 
from  the  bodily  presence  and  sight  of  his  disciples ;  but  he 
chose  out  forty  days,  wherein  he  would  declare  unto  them 
by  manifold  and  most  strong  arguments  and  tokens,  that  he 
had  conquered  death,  and  that  he  was  also  truly  risen  again 
Luke  24.  [27.]  to  life.  He  began,  saith  Luke,  at  Moses  and  all  the  pro- 
phets, and  expounded  unto  them  the  prophecies  that  were 
xoritten  in  the  scriptures  of  him,  to  the  intent  to  confirm 
the  truth  of  his  resurrection,  long  before  spoken  of:  which 
he  verified  indeed,  as  it  is  declared  very  apparently  and 
manifestly,  by  his  oft  appearance  to  sundry  persons  at 
Malt.  28.  [5,6.]  sundry  times.  First,  he  sent  his  angels  to  the  sepulchre, 
who*^  did  shew  unto  certain  women  the  empty  grave,  saving 
that  the  burial  linen  remained  therein.  And  by  these  signs 
were  these  women  fully  instructed  that  he  was  risen  again, 
John  20.  [16.  and  so  did  they  testify  it  openly.  After  this  Jesus  himself 
[Lu'ke^S^slV  ^PP^^^^^  to  Mary  Magdalen,  and  after  that  to  certain 
Luke  24.  [13I  other^  women,  and  straight  afterward  he  appeared  to  Peter, 
[John  20  19  disciples  which  were  going  to  Emmaus.  He 

°  ^   '   ■''  appeared  to  the  disciples  also,  as  they  were  fathered  to- 
gether, for  fear  of  the  Jews,  the  door  shut.    At  another 
John  21.  [1,4.]  time  he  was  seen  at  the  sea  of  Tiberias  of  Peter  and  Tho- 
mas, and  of  other  disciples,  when  they  were  fishing.  He 
[Matt.  28. 16.]  was  sccu  of  morc  than  five  hundred  brethren  in  the  mount 


*=he  is]  is  he  A. 
^  who]  which  A. 


*  certain  other]  other  certain  A. 


The  Sermon  of  the  Resurrection.  387 


of  Galilee,  where  Jesus  appointed  them  to  be  by  his  angel, i  Cor.  is.  [6,7.] 
when  he  said,  Behold,  he  shall  go  before  you  into  G«///ee;  [Mark  le.  7.] 
there  shall  ye  see  him,  as  he  hath  said  nnto  you.  After 
this  he  appeared  unto  James,  and  last  of  all  he  was  visibly 
seen  of  all  the  apostles,  at  such  time  as  he  was  taken  up  into 
heaven.    Thus  at  sundry  times  he  shewed  himself  after  he  [Acta  i.  9.] 
was  risen  again,  to  confirm  and  stablish  this  article.  And  in 
these  revelations  sometimes  he  shewed  them  his  hands,  his 
feet,  and  his  side,  and  bade  them  touch  him,  that  they 
should  not  take  him  for  a  ghost  or  a  spirit.    Sometime  he 
also  did  eat  with  them,  but  ever  he  was  talking  with  them  of 
the  everlasting  kingdom  of  God,  to  assure  the  truth  of  his 
resurrection.   For  then  he  opened  their  understanding,  that  Luke  24.  [45- 
ihey  might  perceive  the  scriptures,  and  said  unto  ihem,'^''^ 
Thus  it  is  written,  and  thus  it  behoved  Christ  to  suffer, 
and  to  rise  from  death  the  third  day,  and  that  there  should 
be  preached  openly  in  his  name  pardon^  and  remission  of 
sins  to  all  the  Jiations  of  the  world.  Ye  see,  good  Christian 
people,  how  necessary  this  article  of  our  faith  is,  seeing  it  was 
proved  of  Christ  himself  by  such  evident  reasons  and  tokens, 
by  so  long  time  and  space.    Now  therefore,  as  our  saviour 
was  diligent  for  our  comfort  and  instruction  to  declare  it ;  so 
let  us  be  as  ready  in  our  belief  to  receive  it  to  our  comfort 
and  instruction.    As  he  died  not  for  himself,  no  more  did  he 
rise  again  for  himself    He  loas  dead,  saith  St.  Paul, /or  our  1  Cor.  15.  [3, 4. 
sins,  and  rose  again  for  our  justification.    0  most  com- ^- 
fortable  word,  evermore  to  be  borne  in  remembrance  !  He 
died,  saith  he,  to  put  away  sin;  he  rose  again  to  endoto  us 
xoith  righteousness.    His  death  took  away  sin  and  male- 
diction, his  death  was  the  ransom  of  them  both  ;  his  death 
destroyed  death,  and  overcame  the  devil,  which  had  the 
power  of  death  in  his  subjection ;  his  death  destroyed  hell, 
with  all  the  damnation  thereof    Thus  is  death  swallowed 
up  by  Christ's  victory,  thus  is  hell  spoiled  for  ever.    If  any 
man  doubt  of  this  victory,  let  Christ's  glorious  resurrection 
declare  him  the  thing.    If  death  could  not  keep  Christ 
under  his  dominion  and  power,  but  that  he  rose  again,  it  is 
manifest  that  his  power  was  overcome.    If  death  be  con- 
quered, then  must  it  follow  that  sin,  wherefore  death  was 
appointed  as  the  wages,  must  be  also  destroyed.    If  death 
and  sin  be  vanished  away,  then  is  the  devil's  tyranny  van- 
quishede,  which  had  the  power  of  death,  and  was  the  author 
and  brewer  of  sin,  and  the  ruler  of  hell.    If  Christ  had  the 
victory  of  them  all  by  the  power  of  his  death,  and  openly 


pardon]  penance  A. 


6  vanquished]  vanished  B. 


388  The  Sermon  of  the  Resurrection. 


proved  it  by  his  most  victorious  and  valiant  resurrection, 
(as  it  was  not  possible  for  his  great  might  to  be  subdued  of 
them,)  and  it  is  true'',  that  Christ  died  for  our  sins,  and  rose 
again  for  our  justification;  why  may  not  we,  that  be  his 
members  by  true  faith,  rejoice,  and  boldly  say  with  the 
[Hosea  13. 14.  prophct  Oscc  and  the  apostle  Paul,  Where  is  thy  dart,  O 
icor.  15, 57.]  cleat h?  Where  is  thy  victory,  O  hell?  Thanks  be  unto 
God^  say  they,  which  hath  given  us  the  victory  by  our  Lord 
Christ  Jesus. 

This  mighty  conquest  of  his  resurrection  was  not  only 
signified  before'  by  divers  figures  of  the  Old  Testament,  as 
[Judges  14. 8  ]  by  Samson  when  he  slew  the  lion,  out  of  whose  mouth 
came^  sweetness  and  honey;  and  as  David  bare  his  figure 
when  he  delivered  the  lamb  out  of  the  lion's  mouth,  and 
1  Sam.  17.  [35,  wheii  hc  ovcrcame  and  slew  the  great  giant  Goliath  ;  and 
jonag  I.  [17.]       whcii  Jouas  was  swallowcd  up  in'  the  whale's  mouth, 
[Jonas 2. 10.]  and  cast  up  again  on  land  alive":  but  was  also  most  clearly 
prophesied  by  the  prophets  of  the  Old  Testament,  and  in  the 
Col.  2.  [15.]    New  also  confirmed  by  the  apostles.   He  hath  spoiled,  saith 
St.  V3.Vl\,  rule  and  power,  and  all  the  dominion  of  our  spi- 
ritual enemies.  He  hath  made  a  shew  of  them  openly,  and 
hath  triumphed  over  them  in  his  own  person.    This  is 
the  mighty  power  of  the  Lord,  whom  we  believe  on.  By 
his  death  hath  he  wrought  for  us  this  victory,  and  by  his 
resurrection  hath  he  purchased  everlasting  life  and  righteous- 
ness for  us.    It  had  not  been  enough  to  be  delivered  by  his 
death  from  sin,  except  by  his  resurrection  we  had  been  en- 
dowed with  righteousness.    And  it  should  not  avail  us  to  be 
delivered  from  death,  except  he  had  risen  again,  to  open  for 
us  the  gates  of  heaven,  to  enter  into  life  everlasting.  And 
1  Pel.  1.  [3-5.]  therefore  St.  Peter  thanketh  God  the  father  of  our  Lord 
Jesus"  Christ  for  his  abundant  mercy,  because  he  hath  be- 
gotten us,  saith  he,  unto  a  lively  hope  by  the  resurrection 
of  Jesus  Christ  from  death,  to  enjoy  an  inheritance  im- 
mortal, that  never  shall^  perish,  which  is  laid  up  in  heaven 
for  them  that  be  kept  by  the  power  of  God  through  faith. 
Thus  hath  his  resurrection  wrought  for  us  life  and  right- 
eousness.   He  passed  through  death  and  hell,  to  the  intent 
to  put  us  in  good  hope,  that  by  his  strength  we  shall  do  the 
same.    He  paid  the  ransom  of  sin,  that  it  should  not  be  laid 
to  our  charge.    He  destroyed  the  devil  and  all  his  tyranny, 
and  openly  triumphed  over  him,  and  took  away  from  him 


^  and  it  is  true]  and  then  this  true 

A. 

•  before]  afore  A. 
^  came]  came  out  A. 


1  in]  of  A. 

»  alive]  to  live  A. 

n  Jesus]  Jesu  A. 

"  never  shall]  shall  never  A. 


The  Sermon  of  the  Resurrection. 


389 


all  his  captives,  and  hath  raised  and  set  them  with  himself  Ephes.  2.  [6  ] 
amongP  the  heavenly  citizens  above.    He  died  to  destroy 
the  rule  of  the  devil  in  us,  and  he  rose  again  to  send  down 
his  holy  spirit  to  rule  in  our  hearts,  to  endow  us  with  per- 
fect righteousness.    Thus  it  isi  true  that  David  sang"",  Fe-Psaim  as.  [ii.] 
ritas  de  terra  orta  est,et  justitia  de  coelo^  prospexit.    The  capuva^m'dulit 
truth  of  God's  promise  is  in  earth  to  man  declared,  or  from  capuvuaiem. 
the  earth  is  the  everlasting  verity,  God's  son,  risen  to  hfe, 
and  the  true  righteousness  of  the  Holy  Ghost  looking  out 
of  heaven,  and  in^  most  liberal  largess  dealt  upon  all  the 
world.    Thus  is  glory  and  praise  rebounded"  upwards^  to 
God  above,  for  his  mercy  and  truth.    And  thus  is  peace  Luke  2.  [h.j 
come  down  from  heaven  to  men  of  good  and  faithful  hearts. 
Thus  is  mercy  and  truth,  as  David  writeth,  together  met, VsaXm^.  [lO] 
thus  is  peace  and ris'hteousness einbracinsr  and  kissinsr  each  ^^isericordia  et 
other.    If  thou  doubtest  of  so  great  wealth  and  felicity  that  rum  sibi. 
is  wrought  for  thee,  0  man,  call  to  thy  mind  that  therefore 
hast  thou  received  into  thine  own  possession  the  everlasting 
verity,  our  saviour  Jesus  Christ,  to  confirm  to  thy  con- 
science the  truth  of  all  this  matter.    Thou  hast  received 
him,  if  in  true  faith  and  repentance  of  heart  thou  hast 
received  him;  if  in  purpose  of  amendment  thou  hast  re- 
ceived him  for  an  everlasting  gage,  or  pledge  of  thy  salva- 
tion.   Tliou  hast  received  his  body  which  was  once  broken, 
and  his  blood  which  was  shed  for  the  remission  of  thy  sin. 
Thou  hast  received  his  body,  to  have  within  thee  the  Fa- 
ther, the  Son,  and  the  Holy  Ghost,  for  to  dwell  with  thee, 
to  endow  thee  with  grace,  to  strengthenJ'  thee  against  thine 
enemies,  and  to  coinfort  thee  with  their  presence.  Thou 
hast  received  his  body  to  endow  thee  with  everlasting  right- 
eousness, to  assure  thee  of  everlasting  bliss,  and  life  of  thy 
souK    For  with  Christ  by  true  faith  art  tfiou  quickened 
again,  saith  St.  VdiXA.from  death  of  sin  to  life  of  grace,  a?id^p^es.  12. 1, 
in  hope  translated  from  corporal  and  everlasting  death,'^'^ 
to  the  everlasting  life  of  glory  in  heaven,  where  now  thy 
conversation  should  be,  and  thy  heart  and  desire  set.  Doubt  CP^ii-  3-  20-] 
not  of  the  truth  of  this  matter,  how  great  and  high  soever 
these  things  be.    It  becometh  God  to  do  no  small^  deeds, 
how  impossible  soever  they  seem  to  thee.    Pray  to  God 
that  thou  mayest  have  faith  to  perceive  this  great  mystery 
of  Christ's  resurrection ;  that  by  faith  thou  mayest  certainly 


p  among]  amonges  A. 

<i  it  is]  is  it  A. 

^  sang]  song  A.  sung  B. 

•  de  caelo]  de  coelis  A. 

*  and  in]  and  is  in  A. 


"  rebounded]  redounded  A. 
»  upwards]  upward  A. 
y  strengthen]  strength  A.B. 
*  thy  soul]  the  soul  A. 
»  small]  little  A. 


390 


The  Sermon  of  the  Resurrection. 


Luke  18.  [27.]  believe  nothing  to  be  impossible  with  God.  Only  bring 
thou  faith  to  Christ's  holy  word  and  sacrament.  Let  thy 
repentance  shew  thy  faith,  let  thy  pm-pose  of  amendment 
and  obedience  of  thy  heart  to  God's  law  hereafter  declare 
thy  true  belief.    Endeavour  thyself  to  say  with  St.  Paul, 

Phil.  [3. 20,  From  henceforth  our conversationis  in  heaven,from  whence 
^  ice  look  for  a  saviour,  even  the  Lord  Jesus  Christ,  ivhich 

shall  change  our  vile  bodies,  that  they  may  be  fashioned 
like^  his  glorious  body,  which  he  shall  do  by  the  same  power 
lohereby  he  rose  from  death,  and  whereby  heshallbe  able  to 
subdue  all  things  unto  himself  Thus,  good  Christian  peo- 
ple, forasmuch  as  ye  have  heard  these  so  great  and  excellent 
benefits  of  Christ's  mighty  and  glorious  resurrection,  as  how 
that  he  hath  ransomed  sin,  overcome  the  devil,  death,  and 
hell,  and  hath  victoriously  gotten  the  better  hand  of  them 
all,  to  make  us  free  and  safe  from  them,  and  knowing  tha,t 
we  be  by  this  benefit  of  his  resurrection  risen  with  him  by 
our  faith  unto  life  everlasting,  being  in  full  surety  of  our 
hope,  that  we  shall  have  our  bodies  likewise  raised  agaiia 
from  death,  to  have  them  glorified  in  immortality,  and 
joined  to  his  glorious  body,  having  in  the  mean  while  his*^ 
holy  spirit  within  our  hearts,  as  a  seal  and  pledge  of  our 
everlasting  inheritance  :  by  whose  assistance  we  be  replen- 
ished with  all  righteousness,  by  whose  power  we  shall  be 
able  to  subdue  all  our  evil  affections,  rising  against  the 
pleasure  of  God : — these  things,  I  say,  well  considered,  let 
us  now  in  the  rest  of  our  life  declare  our  faith  that  we  have 
in^  this  most  fruitful  article,  by  framing  ourselves  there- 
unto, in  rising  daily  from  sin  to  righteousness  and  holiness 

2  Pel.  2.  [20-   of  life.    For  what  shall  it  avail  us,  saith  St.  Peter,  to  be  es- 

^^■^  caped  anddelivered  from  the  filthiness  of  the  world, through 

the  knowledge  of  the  Lord  and  saviour  Jesus  Christ,  if  ive 
be  entangled  again  therewith,  and  be  overcome  again  ?  Cer- 
tainly it  had  been  better,  saith  he,  never  to  have  known  the 
way  of  righteousness,  than,  after  it  is  known  and  received^ 
to  turn  back^  again  from  the  holy  commandment  of  God 
given  unto  us.    For  so  shall  the  proverb  have  place  in  us, 

[Prov.  26. 11.]  where  it  is  said,  The  dog  is  returned  to  his  vomit  again, 
and  the  soiv  that  was  washed  to  her  wallowing  in  the  mire 
again.  What  a  shame  were  it  for  us,  being  thus  so  clearly 
and  freely  washed  from  our  sin,  to  return  to  the  filthiness 
thereof  again  !  What  a  folly  were  it,  thus  endowed  with 
righteousness,  to  lose  it  again  !    What  madness  were  it  to 


like]  like  to  A. 
c  his]  this  B. 


^  in]  to  A.^ 

*  back]  backward  A. 


The  Sermon  of  the  Resurrection, 


391 


lose  the  inheritance  that  we  be  now  set  in,  for  the  vile  and 
transitory  pleasure  of  sin  !  And  what  an  unkindness  should 
it  be,  where  our  savioiu-  Christ  of  his  mercy  is  come  to  us, 
to  dwell  with  us*"  as  our  guest,  to  drive  him  from  us,  and 
to  banish  him  violently  out  of  our  souls,  and  instead  of 
him,  in  whom  is  all  grace  and  virtue,  to  receive  the  un- 
gracious spirit  of  the  devil,  the  founder  of  all  naughtiness 
and  mischief!    How  can  we  find  in  our  hearts  to  shew 
such  extreme  unkindness  to  Christ,  which  hath  now  so 
gently  called  us  to  mercy,  and  offered  himself  unto  us,  and 
he  now  entered  within  us  ?  Yea,  how  dare  we  be  so  bold  to 
renounce  the  presence  of  the  Father,  the  Son,  and  the  Holy 
Ghost ;  (for  where  one  is,  there  is  God  all  whole  in  ma- 
jesty, together  with  all  his  power,  wisdom,  and  goodness ;) 
and  fear  not,  I  say,  the  danger  and  peril  of  so  traitorous  a 
defiance  and  departure  ?    Good  Christian  brethren  and  sis- 
ters, advise  yourselves,  consider  the  dignity  that  ye  be  now 
'  set  in,  let  no?  folly  lose*^  the  thing  that  grace  hath  so  pre- 
t  ciously  oflered  and  purchased,  let  not  wilfulness  and  blind- 
\  ness  put  out  so  great  fight  that  is  now  shewed  unto  you. 
*'  Only  take  good  hearts  unto  you,  and  put  upon  you  all  the  Ephes.  6.  [ii.] 
^  armour  of  God,  that  ye  may  stand  against  your  enemies^ 
\  which  would  again  subdue  you^  and  bring  you  into  their 
i  thraldom.    Remember  ye  be  bought  from  your  vain  con- 1  Pet.  i.  [is- 
\  versation,  and  that  your  freedom  is  purchased  neither  with 
\gold  nor  silver,  but  with  the  price  of  the  precious  blood  of 
that  innocent^  lamb  Jesus  Christ,  which  ivas  ordained  to 
the  same  purpose  before  the  world  was  made.    But  he  was 
50  declared  in  the  latter  time  of  grace  for  your  sakes,  which 
by  him  have  your  faith  in  God,  who  hath  raised  him  from 
ieath,  and  hath  given  him  glory,  that  you  should  have  your 
faith  and  hope  towards  God.   Therefore  as  you  have  hitherto 
followed  the  vain  lusts  of  your  minds,  and  so  displeased 
God  to  the  danger  of  your''  souls ;  so  now,  like  obedient 
children  thus  purified  by  faith,  give  yourselves  to  walk  that 
vay  which  God  moveth  you  to,  that  ye  may  receive  the  end  J  Pet.  i.  [9.] 
)f  your  faith,  the  salvation  of  your  souls.    And  as  ye  have  [Rom.  6.  i9.] 
riven  your  bodies  to  unrighteousness,  to  sin  after  sin;  so 
low  give  yourselves'  to  righteousness,  to  be  sanctified  there- 
n.    If  ye  deUght  in  this  article  of  our™  faith,  that  Christ  is 
isen  again  from  the  death"  to  life,  then  follow  you  the 
'xample  of  his  resiurrection,  as  St.  Paul  exhorteth  us,  say- 


^  with  us]  within  us  A. 

f  let  no]  let  not  A. 

t  lose]  loose  B. 

'  innocent]  most  innocent  A. 


k  your]  our  B. 

•  yourselves]  your  self  A. 

our]  your  A. 
n  the  death]  death  A. 


392 


The  Sermon  qf  the  Resurrection, 


Rom.  6.  [4.]  ing,  ^'Is  xue  he  buried  tvith  Christ  by  our  baptism  into  death, 
so  let  us  daily  die  to  sin,  ynortifying  and  killing  the  evil 
desires  and  motions  thereof.  And  as  Christ  ivas  raised  up 
from  death  by  the  glory  of  the  Father,  so  let  us  7'ise  to  a  new 

Matt.  5.  [16.]  life,  and  walk  eontinually  therein,  that  we  may  likewise  as 
nat  ural  children  live  a  conversation  to  move  men  to  glorify 

Coioss.  3.  [1,  our  father  which  is  in  heaven.  If  we  then  be  risen  ivith 
Christ  by  our  faith  to  the  hope  of  everlasting  life,  let  us 
rise  also  with  Christ,  after  his  example,  to  a  new  life,  and 
leave  our  old :  we  shall  then  be  truly  risen,  if  we  seek  for 
things  that  be  heavenly,  if  we  have  our  affection  on""  things 
that  be  above,  and  not  on  things  ttiat  be  07i  the  earth.  If 
yeP  desire  to  know  what  these  earthly  things  be  which  ye 
should  put  off,  and  what  be  the  heavenly  things  above,  that 
ye  should  seek  and  ensue,  St.  Paul  in  the  epistle  to  the 

C01.1S8. 3.  [5-  Colossians  declareth,  when  he  exhorteth  us  thus  :  Mortify 
your  earthly  members,  and  old  affection"^  of  sin,  as  forni- 
cation, uncleanness,  unnatural  lust,  evil  concupiscence,  and 
covetousness,  which  is  worshipping  of  idols;  for  the  ivhich' 
things,  the  wrath  of  God  is  wont  to  fall  on  the  children 
of  unbelief;  in  which  things  once  ye  walked,  ivhen  ye  lived 
in  them.  But  now  put  ye  also  away  from  you,  wrath, 
fierceness,  maliciousness,  cursed  speaking,  filthy  speaking, 
out  of  your  mouths.  Lie  not  one  to  another,  that  the  old 
man  with  his  works  be  put  off,  and  the  new  be  put  on^. 
These  be  the  earthly  things  which  St.  Paul  moved*  you  to 
cast  from  you,  and  to  pluck  your  hearts  from  them ;  for  in 
following  these,  ye  declare  yourselves  earthly  and  worldly. 
These  be  the  fruits  of  the  earthly  Adam.  These  should  \ 
you"  daily  kill  by  good  diligence  in  withstanding  the  de- 

[f.oi.  3. 2, 12,.  sires  of  them,  that  ye  might  rise  to  righteousness.  Let 
your  affection  from  henceforth  be  set  on  heavenly  things, 
sue  and  search  for  mercy  ^  kindness,  meekness,  patience,for- 
bearing  one  another,  and  forgiving  one  another.  If  any 
man  have  a  quarrel^  to  another,  as  Christ  forgave  you, 
even  so  do  ye.  If  these  and  such  other  heavenly  virtues  ye 
ensue  in  the  residue  of  your  life,  ye  shall  shew  plainly  that 
ye  be  risen  with  Christ,  and  that  ye  be  the  heavenly  chil- 

[Matt.  5. 45.]  dren  of  your  father  in  heaven ;  from  whom,  as  from  the 

James  I.  [17.]  givcr,  comcth  these  graces  and  gifts.    Ye  shall  prove  by 

Phiiipp.3.[2o.]this  manner,  that  your  conversation  is  in  heaven,  where 
your  hope  is ;  and  not  on  earth,  following  the  beastly  appe- 


"  on]  upon  A. 

p  If  ye]  If  we  A. 

1  affection]  affections  A. 

»■  for  the  which]  for  which  A. 


*  be  put  on]  put  on  A. 

*  moved]  moveth  A. 
■  youl  ye  A. 

*  a  quarrel]  any  quarrel  A. 


The  Sermon  of  the  Resurrection. 


393 


tites  of  the  flesh.    Ye  must  consider  that  ye  be  therefore 
cleansed  and  renewed,  that  ye  should  from  henceforth  serve  Lukei.  [74, 
God  in  iioliness  and  righteousness  all  the  days  of  your  lives/^-^ 
that  ye  may  reign  with  him>'  in  everlasting  life.   If  ye  refuse 
so  great  grace,  whereto  ye  be  called,  what  other  thing  do 
ye,  than  heap  to  you^  damnation  more  and  more,  and  so 
provoke  God  to  cast  his  displeasure  upon  you,  and  to  re- 
venge this  mockage  of  his  holy  sacraments  in  so  great  abus- 
ing of  them?    Apply  yourselves,  good  friends,  to  live  in 
Christ,  that  Christ  may  still  live  in  you,  whose  favour  and 
assistance  if  ye  have,  then  have  ye  everlasting  life  already 
within  you,  then  can  nothing  hurt  you.    Whatsoever  is  John  5.  [24 j 
hitherto  done  and  committed,  Christ,  ye  see,  hath  offered 
you  pardon,  and  clearly  received  you  to  his  favour  again,  in 
full  surety  whereof  ye  have  him  now  inhabiting  and  dwell- 
ing within  you.    Only  shew  yourselves  thankful  in  your  Coioss.  3.  C5.i 
lives,  determine  with  yourselves  to  refuse  and  avoid  all  such 
things  in  your  conversations  as  should  offend  his  eyes  of 
mercy.    Endeavour  yourselves  that  way  to  rise  up  again, 
which  way  ye  fell  into  the  well  or  pit  of  sin.    If  by  your 
tongue  you  have  offended,  now  thereby  rise  again,  and  glo- 
rify God  therewith ;  accustom  it  to  laud  and  praise  the 
name  of  God,  as  ye  have  therewith  dishonoured  it.    And  as 
ye*  have  hurt  the  name  of  your  neighbour,  or  otherwise 
hindered  him,  so  now  intend  to  restore  it  to  him  again. 
For  without  restitution  God  accepteth  not  your  confession,  RestiiuUon. 
nor  yet  your  repentance.    It  is  not  enough  to  forsake  evil, 
except  you^  set  your  courage  to  do  good.    By  what  occa- 
sion soever  you  have  offended,  turn  now  the  occasion  to  the 
honouring  of  God,  and  profit  of  your  neighbour.    Truth  it  ps.  36.  [i.] 
is  that  sin  is  strong,  and  affections  unruly.    Hard  it  is  to 
subdue  and  resist  our  nature,  so  corrupt  and  leavened  with 
the  sour  bitterness  of  the  poison,  which  we  received  by  the 
inheritance  of  our  old  father  Adam.    But  yet  take  good 
courage,  saith  our  saviour  Christ,  for  I  have  overcome  Me  John  ic.  [33.] 
worlds  and  all  other  enemies  for  you.    Sin  shall  not  have 
power  over  you^  for  ye  be  now  under  grace,  saith  St.  Paul.  Rom.  6.  [9.] 
Though  your  power  be  weak,  yet  Christ  is  risen  again  to 
stengthen*^  you  in  your  battle,  his  holy  spirit  shall  help  Rom.  8.  [25.] 
your  infirmities.    In  trust  of  his  mercy,  take  you  in  hand  to 
purge  this  old  leaven  of  sin,  that  corrupteth  and  soureth  1  cor.  5.  [7.] 
the  sweetness  of  our'^  life  before  God ;  that  ye  may  be  as 
new  and  fresh  dough,  void  of  all  sour  leaven  of  wickedness; 


y  him]  them  B. 
» to  you]  to  your  A. 
'  yej  you  A. 
34 


you]  ye  A. 
^  strengthen]  strength  A. 
^  ourj  your  A. 


394 


The  Sermon  of  the  Resurrection. 


so  shall  ye  shew  yourselves  to  be  sweet  bread  to  God,  that 
he  may  have  his  delight  in  you.  I  say,  kill  and  offer  you 
up  the  worldly  and  earthly  affections  of  your  bodies.  For 
Christ  oui*  Easter  lamb  is  offered  up  for  us,  to  slay  the 
power  of  sin,  to  deliver  us  from  the  danger  thereof,  and  to 
gives  us  example  to  die  to  sin  in  our  lives^  As  the  Jews 
did  eat  their  Easter  lamb,  and  keep*"  their  feast  in  remem- 
brance of  their  deliverance  out  of  Egypt;  even  so  let  us 
keep  our  Easter  feast  in  the  thankful  remembrance  of 
Christ's  benefits,  which  he  hath  plentifully  wrought  for  us 
by  his  resurrection  and  passing  to  his  father,  whereby  we 
are^  delivered  from  the  captivity  and  thraldom  of  all  our 
enemies.  Let  us  in  like  manner  pass  over  the  affections  of 
our  old  conversation,  that  we  may  be  delivered  from  the 
bondage  thereof,  and  rise  with  Christ.  The  Jews  kept 
their  feast  in  abstaining  from  leavened  bread  by  the  space 
Exod.  12.  [15.]  of  seven  days.  Let  us  Christian  folk  keep  our  holy-day  in 
spiritual  manner ;  that  is,  in  abstaining,  not  from  material 
leavened  bread,  but  from  the  old  leaven  of  sin,  the  leaven 
of  maliciousness  and  wickedness.  Let  us  cast  from  us  the 
leaven  of  corrupt  doctrine,  that  will  infect  our  souls.  Let 
us  keep  our  feast  the  whole  term  of  our  life,  with  eating  the 
bread  of  pureness,  of  godly  life,  and  truth  of  Christ's  doc- 
trine. Thus  shall  we  declare  that  Christ's  gifts  and  graces 
have  their  effect  in  us,  and  that  we  have  the  right  belief  and 
knowledge  of  his  holy  resurrection :  where  truly,  if  we 
apply  our  faith  to  the  virtue  thereof  in  our  life,  and  con- 
form us*»  to  the  example  and  signification  meant  thereby, 
we  shall  be  sure  to  rise  hereafter  to  everlasting  glory,  by 
the  goodness  and  mercy  of  our  Lord  Jesus  Christ :  to  whom 
with  the  Father  and  the  Holy  Ghost  be  all  glory,  thanks- 
giving, and  praise,  in  infiniia  seculorum  secula.  Amen. 


e  lives]  life  A. 
'  keep]  kept  A. 
«  we  are]  we  be  A. 


to  the  virtue  thereof  in  our  life, 
and  conform  us]  to  the  virtue  there- 
of, and  in  our  life  conform  us  A. 


H  0  M  I  L  Y 

OF  THE 

Wortliy  receiving  and  reverent  esteerain^:  of  the 
Sacrament  of  the  Body  and  B/ood  of  Christ. 


IHE  ereat  love  of  our  saviour  Christ  towards  mankind, 
good  Christiau  people,  doth  not  only  appear  in  that  dear- 
bought  benefit  of  our  redemption  and  salvation  by  his 
death  and  passion,  but  also  in  that  he  so  kindly  provided, 
that  the  same  most  merciful  work  might  be  had  in  con- 
tmual  remembrance,  to  take  some  place  in  us.  and  not  be 
frustrate  of  his  end  and  purpose.  For  as  tender  parents 
are  not  content  to  procure  for  their  children  costly  pos- 
sessions and  livelihood,  but  take  order  that  the  same  may 
be  conserved  and  come  to  their  use ;  so  our  Lord  and 
saviour  thought  it  not  sufficient  to  piu-chase  for  us  his 
father's  favoin*  again,  [wliich  is  that  deep  fo imtain  of  all 
goodness  and  eternal  life,'  but  also  invented,  the  ways  most 
wisely,  whereby  they  might  redomid  to  our  commodity 
and  profit.  Amongst  the  wliich  means  is  the  public  cele- 
bration of  the  memory  of  his  precious  death  at  the  Lord's 
table.  Which  although  it  seem  of  small  virtue  to  some, 
yet  being  rightly  done  by  the  faithful,  it  doth  not  only 
help  their  weakness,  (who  be  by  their  poisoned  nauue 
readier  to  remember  injuries  than  benefits.^  but  strengthen- 
eth  and  comibiieth  their  inward  man  with  peace  and  glad- 
ness, and  maketh  them  thanklul  to  their  redeemer,  with 
diligent  care  and  godly*  conversatioiL  And  as  of  old  time 
God  decreed  his  wondrous  benefits  of  the  dehverance  of Exod.  12.  [14.] 
his  people,  to  be  kept  m  memor\-  by  the  eating  of  the  pass- 
over,  with  liis  riles  and  ceremonies :  so  om  loving  saviour 
hath  ordained  and  established  the  remembrance  of  liis  great 
mercy  expressed  in  his  passion,  in  the  insrimtion  of  his  Matt. ».  ps- 
heavenly  supper,  where  every  one  of  us  must  be  guests  and^^ 


•  and  sodlv"!  01  sodlr  A, 


396 


The  First  Part  of  the  Sermon 


1  Cor.  11.  [21.]  not  gazers,  eaters  and  not  lookers,  feeding  ourselves,  and 
not  hiring  other  to  feed  for  us,  that  we  may  live  by  our 
own  meat,  and  not  perish^  for  hunger  whiles  other  devour 

Luke  22.  [17.]  all.  To  this  his  commandment  forceth  us,  saying,  Do  ye 
this"",  drink  ye  all  of  this.    To  this  his  promise  enticeth'', 

1  Cor.  11.  [24,   This  is  my  body,  which  is  given  for  you;  this  is  my  blood, 

25J  Malt.  26.  ^^/^j,'^^  shed  for  yon.  So  then  of  necessity^  we  must  be 
ourselves  partakers  of  this  table,  and  not  beholders  of  other: 
so  we  must  address  ourselves  to  frequent  the  same  in  reve- 
rent and  comely^  manner,  lest  as  physic  provided  for  the 
body,  being  misused,  more  hurteth  than  profiteth ;  so  this 
comfortable  medicine  of  the  soul  undecently  received  tends 

1  Cor.  11.  [29.]  to  our  greater  harm  and  sorrow.  And  St.  Paul  saith.  He 
that  eateth  and  drinketh  unworthily,  eateth  and  drinketh 
his  own  damnation.    Wherefore,  that  it  be  not  said  to  us, 

Malt.  22.  [12.]  as  it  was  to  the  guest  of  that  great  supper.  Friend,  how 
earnest  thou  in,  not  having  the  inarriage  garment  ?  and 

I  Cor.  11.  [28.]  that  we  may  fruitfully  use  St.  Paul's  (io\mse\.  Let  a  man 
prove  himself,  and  so  eat  of  that  bread,  and  drink  of  that 
cup;  we  must  certainly  know,  that  three  things  be  requi- 
site in  him  which  would  seemly,  as  becometh  such  high 
mysteries,  resort  to  the  Lord's  table.  That  is,  first,  a  right 
and  worthy*^  estimation  and  understandnig  of  this  mystery. 
Secondly,  to  come  in  a  sure  faith.  And  thirdly,  to  have 
newness  or  pureness  of  life  to  succeed  the  receiving  of  the 
same'. 

But,  before  all  other  things,  this  we  must  be  sure  of 
especially'',  that  this  supper  be  in  such  wise  done  and 
ministered,  as  our  Lord  and  saviour  did,  and  commanded 
to  be  done,  as  his  holy  apostles  used  it,  and  the  good  fa- 
thers in  the  primitive  church  frequented  it.  For  (as  that 
worthy  man  St.  Ambrose  saith)  he  is  unworthy  of  the  Lord, 
that  otherwise  doth  celebrate  that  mystery,  than  it  was  de- 
livered by  him.  Neither  can  he  be  devout,  that  otherwise 
doth  presume  than  it  was  given  by  the  author.  We  must 
then  take  heed,  lest,  of  the  memory,  it.be  made  a  sacrifice; 
lest,  of  a  communion,  it  be  made  a  private  eating ;  lest,  of 
two  parts,  we  have  but  one ;  lest,  applying  it  for  the  dead, 
we  lose  the  fruit  that  be  alive.  Let  us  rather  in  these  mat- 
ters follow  the  advice  of  Cyprian  in  the  like  cases,  that  is, 
cleave  fast  to  the  first  beginning,  hold  fast  the  Lord's  tra- 


perish]  to  perish  B. 
"  this]  thus  A. 
^  enticeth]  enticeth  us  A. 
•  of  necessity]  as  of  necessity  A. 
'  comely]  due  A. 


e  tend]  tendeth  B. 

and  worthy]  and  a  worthy  A. 
»  of  the  same]  the  same  A. 
^  especially]  specially  A. 


concerning  the  Sacrament. 


397 


dition,  do  that  in  the  Lord's  commemoration  which  he  him- 
self did,  he  himseif  commanded,  and  his  apostles  confirmed. 
This  caution  or  foresight  if  we  use,  then  may  we  see  to' 
those  things  that  be  requisite  in  the  worthy  receiver,  whereof 
this  was  the  first,  that  we  have  a  right  understanding  of  the 
thing  itself.  As  concerning  which  thing,  this  we  may  assur- 
edly persuade  ourselves,  that  the  ignorant  man  can  neither 
worthily  esteem  nor  effectually  use  those  marvellous  graces 
and  benefits  offered  and  exhibited  in  that  supper  ;  but  either 
will  lightly  regard  them,  to  no  small  offence,  or  utterly 
condemn  them,  to  his  utter  destruction.  So  that  by  his 
negligence  he  deserveth  the  plagues  of  God  to  fall  upon 
him,  and  by  contempt  he  deserveth  everlasting  perdition. 
To  avoid  then  these  harms,  use  the  advice  of  the  wise 
man,  who  willeth  thee,  when  thou  sittest  at  an  earthly  Prov.  23.  [i  ] 
king's  table,  to  take  diligent  heed  what  things  are  set  before 
thee.  So  now  much  more  at  the  king  of  kings'  table,  thou 
must  carefully  search  and  know  what  dainties  are  pro- 
vided for  thy  soul,  whither  thou  are  come,  not  to  feed  thy 
senses  and  belly  to  corruption,  but  thy  inward  man  to  im- 
mortahty  and  life ;  nor'"  to  consider  the  earthly  creatures 
which  thou  seest,  but  the  heavenly  graces  which  thy  faith 
beholdeth.  For  this  table  is  not,  saith  Chrysostom,  for  chat- 
tering jays,  but  for  eagles,  who  flee  thither  where  the  dead 
body  lieth.  And  if  this  advertisement  of  man  cannot  per- 
suade us  to  resort  to  the  Lord's  table  with  understanding, 
see  the  counsel  of  God  in  the  like  matter,  who  charged 
his  people  to  teach  their  posterity,  not  only  the  rites  and 
ceremonies  of  the  passover",  but  the  cause  and  end  thereof ; 
whence  we  may  learn,  that  both  more  perfect  knowledge 
is  required  at  this  time  at  our  hands,  and  that  the  ignorant 
cannot  with  fruit  and  profit  exercise  himself  in  the  Lord's 
sacraments. 

But  to  come  nigher  to  the  matter :  St.  Paul  blaming  the 
Corinthians  for  the  profaning  of  the  Lord's  supper,  con-i  cor.  11.  [20.] 
cludeth  that  ignorance  both  of  the  thing  itself,  and  the  sig- 
nification thereof,  was  the  cause  of  their  abuse  :  For  they  [i  co-.  11.29  ] 
came  thither  unreverently ^  not  discerning  the  Lord^s  body. 
Ought  not  we  then  by  the  monition  of  the  wise  man,  by 
the  wisdom  of  God,  by  the  fearful  example  of  the  Corinth- 
ians, to  take  advised  heed,  that  we  thrust  not  ourselves  to 
this  table  with  rude  and  unreverent  ignorance,  the  smart 
whereof  Christ's  church  hath  rued  and  lamented  these  many 
days  and  years  ?    For  what  hath  been  the  cause  of  the  ruin 


'  see  to]  see  B. 
»  nor]  not  A. 


"  the  passover]  his  passover  A. 

34* 


398 


The  First  Fart  of  the  Sermon 


of  God's  religion,  but  the  ignorance  hereof?  What  hath 
been  the  cause  of  this  gross  idolatry,  but  the  ignorance 
hereof?  What  hath  been  the  cause  of  this  mummish  mass- 
ing, but  the  ignorance  hereof?  Yea,  what  hath  been,  and 
what  is  at  this  day  the  cause  of  this  want  of  love  and  cha- 
rity, but  the  ignorance  hereof?  Let  us  therefore  so  travail 
to  understand  the  Lord's  supper,  that  we  be  no  cause  of 
the  decay  of  God's  worship,  of  no  idolatry,  of  no  dumb 
massing,  of  no  hate  and  malice ;  so  may  we  the  boldlier 
have  access  thither  to  our  comfort.  Neither  need  we  to 
think  that  such  exact  knowledge  is  required  of  every  man, 
that  he  be  able  to  discuss  all  high  points  in  the  doctrine 

Malt.  26.  [25.]  thereof:  but  thus  much°  weP  must  be  sure  to  hold,  that  in 
the  supper  of  the  Lord  there  is  no  vain  ceremony,  no  bare 
sign,  no  untrue  figure  of  a  thing  absent :   But^  as  the  scrip- 

1  Cor.  10.  [iG,  ture  saith,  the  table  of  the  Lord,  the  bread  and  cup  of  the 
Lord,  the  memory  of  Christ,  the  annunciation  of  his 
death,  yea,  the  communion  of  the  body  and  blood  of  the 
Lord,  in  a  marvellous  incorporation,  which  by  the  opera- 
tion of  the  Holy  Ghost  (the  very  bond  of  our  conjunction 
tcith  Chinst)  is  through  faith  wrought  in  the  souls  of  the 
faithful,  whereby  not  only  their  souls  live  to  eternal  life, 
but  they  surely  trust  to  loin  their"^  bodies  a  resurrection  to 
immortality.    The  true  understanding  of  this  fruition  and 

iren  lib. 4. cap.  uulon,  whicli  is  bctwixf  the  body  and  the  head,  betwixt  the 

34.  ignat.Episi.  ^P^^g  bcUevers  and  Christ,  the  ancient  catholic  fathers  both 

ad  Lpnes- Dio-  ...  ,  '-.  ,     .  , 

nysius  Origen.  perccivmg  thcmsclves,  and  commending  to  their  people,  were 
opiai.  cyp.  de  not  afraid  to  call  this  supper,  some  of  them,  the  salve  of 
AihTdePec.'  immortality  and  sovereign  preservative  against  death ;  other, 
in  spir.  sanct.  a  dcifical  communiou ;  other,  the  sweet  dainties  of  our 
saviour,  the  pledge  of  eternal  health,  the  defence  of  faith, 
the  hope  of  the  resurrection;  other,  the  food  of  immortality, 
the  healthful  grace,  and  the  conservatory  to  everlasting  life. 
All  which  sayings  both  of  the  holy  scripture  and  godly 
men,  truly  attributed  to  this  celestial  banquet  and  feast,  if 
we  would  often  call  to  mind,  0  how  would  they  inflame 
our  hearts  to  desire  the  participation  of  these  mysteries,  and 
oftentimes  to  covet  after  this  bread,  continually  to  thirst 
for  this  food  !  Not  as  specially  regarding  the  terrene  and 
earthly  creatures  which  remain;  but  always  holding  fast 
and  cleaving  by  faith  to  the  rock,  whence  we  may  suck  the 
sweetness  of  everlasting  salvation.  And  to  be  brief,  thus 
much  more  the  faithful  see,  hear,  and  know  the  favourable 
mercies  of  God  sealed,  the  satisfaction  by  Christ  towards 


»  thus  much]  this  much  A. 
P  we]  he  A. 


1  their]  to  their  A. 
'  betwixt]  omitted  A. 


concerning  the  Sacrament,  S99 

us  confirmed,  and  the  remission  of  sin  established'.  Here 
they  may  feel  wrought  the  tranquillity  of  conscience,  the 
increase  of  faith,  the  strengthening  of  hope,  the  large 
spreading  abroad  of  brotherly  kindness,  with  many  other 
sundry  graces  of  God.  The  taste  whereof  they  cannot  at- 
tain unto,  who  be  drowned  hi  the  deep  dirty  lake  of  blind- 
ness and  ignorance.  From  the  which,  0  beloved,  wash 
yourselves  with  the  living  waters  of  God's  word,  whence 
you  may  perceive  and  know,  both  the  spiritual  food  of  this 
costly  supper,  and  the  happy  trustings  and  effects  that  the 
same  doth  bring  with  it. 

Now  it  foUoweth  to  have  with  this  knowledge  a  sure  and 
constant  faith,  not  only  that  the  death  of  Christ  is  available 
for  the  redemption  of  all  the  world,  for  the  remission  of 
sins,  and  reconciliation  with  God  the  Father ;  but  also  that 
he  liath  made  upon  his  cross  a  full  and  sufficient  sacrifice 
for  thee,  a  perfect  cleansing  of  thy  sins,  so  that  thou  ac- 
knowledgest  no  other  saviour,  redeemer,  mediator,  advocate, 
intercessor,  but  Christ  only  ;  and  that  thou  mayest  say  with 
the  apostle,  that  he  loved  thee,  and  gave  himself  for  Mee.  [Gai.  2. 20.] 
For  this  is  to  stick  fast  to  Christ's  promise  made  in  his  insti- 
tution, to  make  Christ  thine  own,  and  to  apply'  his  merits 
mito  thyself.  Herein  thou  needest  no  other  man's  help,  no 
other  sacrifice  or  oblation,  no  sacrificing  priest,  no  mass,  no 
means  established  by  man's  invention.  That  faith  is  a  neces- 
sary instrument  in  all  these  holy  ceremonies,  we  may  thus 
assure  ourselves,ybr  Ma/,  as  St.  Paul  sd^iih,  ivithout  faith  Heb.  11.  [6.] 
is  impossible  to  please  God.  When  a  great  number  of  the 
Israelites  were  overthrown  in  the  wilderness,  Moses,  Aaron, 
and  Phinees  did  eat  manna,  and  pleased  God,  for  that  they 
understood,  saith  St.  Augustin,  the  visible  meat  spiritually,  in  Johan. 
Spiritually  they  hungered  it,  spiritually  they  tasted  it,  that  ^• 
they  might  be  spiritually  satisfied.  And  truly  as  the  bodily 
meat  cannot  feed  the  outward  man,  unless  it  be  let  into 
a  stomach  to  be  digested,  which  is  healthsome  and  sound ; 
no  more  can  the  inward"  man  be  fed,  except  his  meat  be 
received  into  his  soul  and  heart,  sound  and  whole  in  faith. 
Therefore,  saith  Cyprian,  when  we  do  these  things,  wcDeCcena 
need  not  to  whet  our  teeth;  but  with  sincere  faith  \ve^°°^^'^'- 
break  and  divide  that  whole-^  bread.  It  is  well  known  that 
the  meat  we  seek  for  in  this  supper  is  spiritual  food,  the 
nourishment  of  our  soul,  a  heavenly  refection,  and  not 
earthly ;  an  invisible  meat,  and  not  bodily  ;  a  ghostly  sub- 
stance, and  not  carnal ;  so  that  to  think  that  without  faith 


»  established]  stablished  A. 
'  to  apply]  to  applicate  A. 


»  the  inward]  thy  inward  A. 
»  whole]  holy  A. 


400 


Tht  First  Part  of  the  Sermon 


we  may  enjoy  the  eating  and  drinking  thereof,  or  that  that 
is  the  fruition  of  it,  is  but  to  dream  a  gross  carnal  feeding, 
basely  objecting  and  binding  ourselves  to  the  elemxCnts  and 
Concilium      crcaturcs.    Whereas,  by  the  advice  of  the  council  of  Ni- 
cene,  we  ought  to  lift  up  our  minds  by  faith,  and,  leaving 
these  inferior  and  earthly  things,  there  seek  it,  where  the 
sun  of  righteousness  ever  shineth.    Take  then  this  lesson, 
Euseb.  Emis.   O  thou  that  art  desirous  of  this  table,  of  Emissenus,  a 
Euchar^       godly  father,  that  when  thou  goest  up  to  the  reverend  com- 
munion, to  be  satisfied  with  spiritual  meats,  thou  look  up 
with  faith  upon  the  holy  body  and  blood  of  thy  God,  thou 
marvel  with  reverence,  thou  touch  it  with  the  mind>',  thou 
receive  it  with  the  hand  of  thy  heart,  and  thou  take  it  fully 
with  thy  inward  man. 

Thus  we  see,  beloved,  that  resorting  to  this  table,  we 
must  pluck  up  all  the  roots  of  infidelity,  all  distrust  in 
God's  promises,  that  we  make^  ourselves  living  members  of 
Christ's  body.  For  the  unbelievers  and  faithless  cannot 
feed  upon  that  precious  body.  Whereas  the  faithful  have 
their  life,  their  abiding  in  him,  their  union,  and  as  it  were 
their  incorporation  with  him.  Wherefore  let  us  prove  and 
try  ourselves  unfeisgnedly,  without  flattering  ourselves,  whe- 
ther we  be  plants  of  the  fruitful^  olive,  living  branches  of 
the  true  vine,  members  indeed  of  Christ's  mystical  body, 
whether  God  hath  purified  our  hearts  by  faith,  to  the  sin- 
cere acknowledging  of  his  gospel,  and  embracing  of  his 
mercies  in  Christ  Jesus^,  so  that<^  at  this  his  table  we  re- 
ceive not  only  the  outward  sacrament,  but  the  spiritual 
thing  also;  not  the  figure,  but  the  truth;  not  the  shadow 
only,  but  the  body ;  not  to  death,  but  to  life ;  not  to  de- 
struction, but  to  salvation;  which  God  grant  us  to  do 
through  the  merits  of  our  Lord  and  saviour :  to  whom  be 
all  honour  and  glory  for  ever.  Amen. 


The  Second  Part  of  the  Homily  of  the  worthy  receiving 
and  reverent  esteeming  of  the  Sacrament  of  the  Body 
and  Blood  of  Christ, 

In  the  homily  of  late  rehearsed  unto  you,  ye  have  heard, 
good  people,  why  it  pleased  our  saviour  Christ  to  institute 
that  heavenly  memory  of  his  death  and  passion,  and  that 

y  the  mind]  thy  mind  A.  Jesus]  Jesu  A. 

^  that  we  make]  we  must  make  A.       ^  so  that]  that  so  A. 
*  the  fruitful]  that  fruitful  A. 


concerning  the  Sacrament, 


401 


every  one  of  us  ought  to  celebrate  the  same  at  his  table,  in 
our  own  persons,  and  not  by  other.  You  have  heard  also 
with  what  estimation  and  knowledge  of  so  high  mysteries 
we  ought  to  resort  thither.  You  have  heard  with  what 
constant  faith  we  should  clothe  and  deck  ourselves,  that  we 
might  be  fit  and  decent  partakers  of  that  celestial  food. 

5i"ow  followeth  the  third  thing  necessary  in  him  that  would 
not  eat  of  this  bread  nor  drink  of  this  cup  unworthily, 
which  is,  newness  of  life,  and  godliness  of  conversation.  For 
newness  of  life,  as  fruits  of  faith  are  required  in  the  par- 
takers'^ of  this  table.  We  may  learn  by  eating^  of  the  ty- 
pical lamb,  whereunto  no  man  was  admitted,  but  he  that 
was  a  Jew,  that  was  circumcised,  that  was  before  sanctified. 
Yea,  St.  Paul  testifieth,  that  although  the  people  were  par- 1  Cor.  lo.  [i- 
takers  of  the  sacraments  under  Moses,  yet  for  that  some  of 
them  were  still  worshippers  of  images,  whoremongers,  tempt- 
ers of  Christ,  murmurers,  and  coveting  after  evil  things, 
God  overthrew  those  in  the  wilderness,  and  that  for  our  ex- 
ample ;  that  is,  that  we  Christians  should  take  heed  we  re- 
sort unto  our  sacraments  with  holiness  of  life,  not  trusting 
in  the  outward  receiving  of  them,  and  infected  with  corrupt 
and  uncharitable  manners.  For  this  sentence  of  God  must 
always  be  justified  :  I  will  have  mercy,  and  not  sacriJice.l'Ro^-^-^- 
Wherefore,  saith  Basil,  it  behoveth  him  that  cometh  to  the  pe^gap'" 
body  and  blood  of  Christ,  in  commemoration  of  him  that  iib.  i.  c.  3. 
died  and  rose  again,  not  only  to  be  pure  from  all  filthiness 
of  the  flesh  and  spirit,  lest  he  eat  and  drmk  his  own  con- 
demnation^, but  also  to  shew  out  evidently  a  memory  of  him 
that  died  and  rose  again  for  us,  in  this  point,  that  he=  be 
mortified  to  sin  and  the  world,  to  live  now  to  God  in  Christ 
Jesu  our  Lord.  So  then  we  must  shew  outward  testimony, 
in  following  the  signification  of  Christ's  death ;  amongst  the 
which  this  is  not  esteemed  least,  to  render  thanks  to  al- 
mighty God  for  all  his  benefits,  briefly  comprised  in  the 
death,  passion,  and  resurrection  of  his  dearly  beloved  son. 
The  which  thing,  because  we  ought  chiefly  at  this  table  to 
solemnize,  the  godly  fathers  named  it  eucharistia,  that  is, 
thanksgiving :  as  if  they  should  have  said,  Now  above  all 
other  times  ye  ought  to  laud  and  praise  God.  Now  may 
you'^  behold  the  matter,  the  cause,  the  begimiing,  and  the 
end  of  all  thanksgiving.  Now  if  you'  slack,  ye  shew  your- 
selves most  mithankful,  and  that  no  other  benefit  can  ever 


^  partakers]  partaker  A.  g  he]  ye  B. 

*  by  eating]  by  the  eating  A.  ^  you]  ye  A. 

^  his  own  condemnation]  to  his  *  you]  ye  A. 

condemnation  A. 


402 


The  Second  Part  of  the  Sermon 


stir  you  to  thank  God,  who  so  little  regard  here  so  many,  so 
wonderful,  and  so  profitable  benefits.    Seeing  then  that  the 

Heb.  13.  [15.]  name  and  thing  itself  doth  monish  us  of  thanks,  let  us,  as 
St.  Paul  saith,  offer  always  to  God  the  host  or  sacrifice  of 
praise  by  Christ,  that  is,  the  fruit  of  the  lips  which  confess 

Ps.  50.  [23.]  name.    For,  as  David  singeth,  he  that  offereth  to  God 

thanks  and  praise,  honoureth  him.  But  how  few  be  there 
of  thankful  persons,  in  comparison  to  the  unthankful !  Lo, 
ten  lepers  in  the  Gospel  were  healed,  and  but  one  only  re- 

Luie  17.  [17.]  turned  to  give  thanks  for  his  health.  Yea,  happy  it  were, 
if  among  forty  communicants  we  could  see  two  unfeignedly 
give'^  thanks.  So  unkind  we  be,  so  oblivious  we  be,  so  proud 
beggars  we  be,  that  partly  we  care  not  for  our  own  commo- 
dity, partly  we  know  not  our  duty  to  God,  and  chiefly  we 
will  not  confess  all  that  we  receive.  Yea,  and  if  we  be 
forced  by  God's  power  to  do  it,  yet  we  handle  it  so  coldly, 
so  drily,  that  our  lips  praise  him,  but  our  hearts  dispraise 
him ;  our  tongues  bless  him,  but  our  life  curseth  him ;  our 
words  worship  him,  but  our  works  dishonour  him.  0  let  us 
therefore  learn  to  give  God  here  thanks  aright,  and  so  to 
agnize  his  exceeding  graces  poured  upon  us,  that  they  being 
shut  up  in  the  treasure-house  of  our  heart,  may  in  due  time 
and  season  in  our  life  and  conversation  appear  to  the  glori- 
fying of  his  holy  name. 

Furthermore,  for  newness  of  life,  it  is  to  be  noted,  that 

[1  Cor.  10. 17.]  St.  Paul  writeth,  That  ive  being  many,  are  one  bread  and 
one  body;  for  all  be  partakers  of  one  bread:  declaring 
thereby  not  only  .our  communion  with  Christ,  but  that  unity 
also,  wherein  they  that  eat  at  this  table  should  be  knit  to- 
gether. For  by  dissension,  vain-glory,  ambition,  strife, 
envying,  contempt,  hatred,  or  malice,  they  should  not  be 
dissevered;  but  so  joined  by  the  bond  of  love  in  one  mys- 
tical body,  as  the  corns  of  that  bread  in  one  loaf.  In  re- 
spect of  which  strait  knot  of  charity,  the  true  Christians  in 
the  primitive  church^  called  this  supper,  love.  As  if  they 
should  say,  none  ought  to  sit  down  there  that  were  out  of 
love  and  charity,  who  bare™  grudge  and  vengeance  in  his 
heart,  who  also  did  not  profess  his  kind  affection  by  some 
charitable  rehef  for  some  part  of  the  congregation.  And  this 
was  their  practice.  0  heavenly  banquet  then  so  used  !  0 
godly  guests,  who  so  esteemed  this  feast ! 

But  0  wretched  creatures  that  we  be  at  these  days,  who 
be  without  reconciliation  of  our  brethren  whom  we  have  of- 
fended, without  satisfying  them  whom  we  have  caused  to 

give]  to  give  A.  Christ's  church  A. 

'  primitive  church]  tender  time  of        bare]  bore  A. 


concerning  the  Sacrament. 


403 


fall,  without  any  kind  of  thought*  or  compassion  toward 
them  whom  he  might  easily  reUeve,  without  any  conscience 
of  slander,  disdain,  misreport,  division,  rancour,  or  inward 
bitterness.    Yea,  being  accumbered  with  the  cloaked  hatred 
of  Cain,  with  the  long  covered^  malice  of  Esau,  with  the  Gen.  4.  [8.] 
dissembled  falsehood  of  Joab  ;  dare  ye  presume  to  come  up  2  sam^3'"[27"'] 
to  these  sacred  and  fearful  mysteries?    0  man,  whither 
rushest  thou  unadvisedly  ?  It  is  a  table  of  peace,  and  thou 
art  ready  to  fight.    It  is  a  table  of  singleness,  and  thou  art 
imagining  mischief.    It  is  a  table  of  quietness,  and  thou  art 
given  to  debate.    It  is  a  table  of  pity,  and  thou  art  unmer- 
ciful.   Dost  thou  neither  fear  God,  the  maker  of  this  feast ; 
nor  reverence  his  Christ,  the  refection  and  meat;  nor  re- 
gardest  his  spouse,  his  well-belovedP  guest;  nor  weighest 
thine  own  conscience,  which  is  sometime  thine  inward  ac- 
cuser?  Wherefore,  0  man,  tender  thine  own  salvation, 
examine  and  try  thy  good-v/ill  and  love  towards  the  children 
of  God,  the  members  of  Christ,  the  heirs  of  the  heavenly 
heritage  ;  yea,  towards  the  image  of  God,  the  excellent 
creature  thine  own  soul.    If  thou  have  offended,  now  be  re- 
conciled :  if  thou  have^  caused  any  to  stumble  in  the  way  of 
God,  now  set  them  up  again.    If  thou  have  disquieted  thy 
brother,  now  pacify  him.    If  thou  have  wronged  him,  now 
reheve  him.    If  thou  have  defrauded  him,  now  restore  to 
him.    If  thou  have  nourished  spite,  now  embrace  friendship. 
If  thou  have  fostered  hatred  and  malice,  now  openly  shew 
thy  love  and  charity,  yea  be  prest  and  ready  to  procure  thy 
neighbour's  health  of  soul,  wealth,  commodity,  and  plea- 
sures'", as  thine  own.    Deserve  not  the  heavy  and  dreadful 
burden  of  God's  displeasure  for  thine  evil  will  towards  thy 
neighbour,  so  unreverently  to  approach  to  this  table  of  the 
Lord.    Last  of  all,  as  there  is  here  the  mystery  of  peace,  chrysost.  ad 
and  the  sacrament  of  Christian  society,  whereby  we  under-  ^^^^  g°'' 
stand  what  sincere  love  ought  to  be  betwixt  the  true  com- 
municants ;  so  here  be  the  tokens  of  pureness  and  innocency 
of  life,  whereby  we  may  perceive  that  we  ought  to  purge  our 
own  soul  from  all  uncleanness,  iniquity,  and  wickedness, 
lest,  when  we  receive  the  mystical  bread,  as  Origen  saith.  In  Levit.  cap. 
we  eat  it  in  an  unclean  place,  that  is,  in  a  soul  defiled  and  '^^^^^  ^^^^ 
polluted  with  sin.    In  Moses'  law,  the  man  that  did  e«/ Luke  17.  [i.] 
of  the  sacrifice  of  thanksgiving,  with  his  uncleanness  upon  Homii.  14. 
him,  should  be  destroyed  from  his  people.    And  shall  we  t^^""^^-^^^-^ 
think  that  the  wicked  and  sinful  person  shall  be  excusable 


■  kind  of  thought]  kind  thought  A.      *  have]  hast  A. 

"  covered]  coloured  B.  pleasures]  pleasure  A. 

p  well-beloved]  beloved  A. 


404  The  Second  Part  of  the  Sermon 


1  Cor.  11. [30.]  at  the  table  of  the  Lord?  We  both  read  in  St.  Paul, 
that  the  Church  of  Corinth  was  scourged  of  the  Lord,  for 
misusmg  the  Lord's  supper ;  and  we  may  plainly  see  Christ's 
church  these  many  years  miserably  vexed  and  oppressed, 
for  the  horrible  profanation  of  the  same.  Wherefore  let  us 
all,  universal  and  singular,  behold  our  own  manners  and 
lives,  to  amend  them.  Yea,  now  at  the  least  let  us  call  our- 
selves to  an  account,  that  it  may  grieve  us  of  our  former 
evil  conversation,  that  we  may  hate  sin,  that  we  may  sorrow 
and  mourn  for  our  offences,  that  we  may  with  tears  pour 
them  out  before  God,  that  we  may  with  sure  trust  desire 
and  crave  the  salve  of  his  mercy,  bought  and  purchased 
with  the  blood  of  his  dearly  beloved  son  Jesus  Christ,  to 

chrysost.  ad    heal  our  deadly  wounds  withal.    For  surely,  if  we  do  not 

Hmnu^"^  with  camcst  repentance  cleanse  the  filthy  stomach  of  our 
soul,  it  must  needs  come  to  pass,  that  as  wholesome  meat  re- 
ceived into  a  raw  stomach  corrupteth  and  marreth  all,  and 
is  the  cause  of  further  sickness ;  so  shall  we  eat  this  whole- 
some^ bread  and  drink  this  cup  to  our  eternal  destruction. 
Thus  we,  and  not  other,  must  thoroughly*  examine,  and 
not  lightly  look  over  ourselves,  not  other  men ;  our  own 
conscience,  not  other  men's  lives :  which  we  ought  to  do  up- 

Ad  Popui.  Ant.  rightly,  truly,  and  with  just  correction.    0,  saith  Chrysos- 

Homii.  6.  xom,  let  no  Judas  resort  to  this  table,  let  no  covetous  person 
approach.    If  any  be  a  disciple,  let  him  be  present.  For 

Malt,  26.  [18.]  Christ  saith,  fVith  my  disciples  1  make  my  passover.  Why 
cried  the  deacon  in  the  primitive  church,  lif  any  be  holy,  let 
him  draw  near  ?  Why  did  they  celebrate  these  mysteries, 
the  choir-door  being  shut  ?  Why  were  the  public  penitents 
and  learners  in  religion  commanded  at  this  time  to  avoid  ? 
Was  it  not  because  this  table  received  no  unholy,  unclean, 
or  sinful  guests  ?  Wherefore  if  servants  dare  not  to  presume 
to  an  earthly"  master's  table,  whom  they  have  offended,  let 
us  take  heed  to  come  not  with  our  sins  unexamined  into  this 
presence  of  our  Lord  and  judge.  If  they  be  worthy  blame 
which  kiss  the  prince's  hand  with  a  filthy  and  unclean 
mouth,  shalt  thou  be  blameless,  which  with  a  stinking^  soul, 
full  of  covetousness,  fornication,  drunkenness,  pride,  full  of 
wretched  cogitations  and  thoughts,  dosty  breathe  out  iniquity 
and  uncleanness  on  the  bread  and  cup  of  the  Lord  ? 

Epilog.  Thus  have  you  heard,  how  you  should  come  reverently 

and  decently  to  the  table  of  the  Lord,  having  the  knowledge 
out  of  his  word,  of  the  thing  itself,  and  the  fruits  thereof, 

•  wholesome]  healthsome  A.  *  stinking]  filthy,  stinking  A. 

*  thoroughly]  throughly  A.  y  dost]  doth  A. 
»  earthly]  earthful  A. 


1 


concerning  the  Sacrament. 


405 


bringing  a  true  and  constant  faith,  the  root  and  well-spring 
of  all  newness  of  life,  as  well  in  praising  God  and  loving^ 
our  neighbour,  as  purging  our  own  conscience  from  filthi- 
ness.  So  that  neither  the  ignorance  of  the  thing  shall  cause 
us  to  contemn  it,  nor  unfaithfulness  make  us  void  of  fruit, 
nor  sin  and  iniquity  procure  us  God's  plagues  :  but  shall  by 
faith,  in  knowledge  and  amendment  of  life  in  faith,  be  here 
so  united  to  Christ  our  head  in  his  mysteries,  to  our  com- 
fort, that  after  we  shall  have  full  fruition  of  him  indeed,  to 
our  everlasting  joy  aixd  eternal  life  :  to  the  which  he  bring 
us  that  died  for  us,  and  redeemed  us,  Jesus  Christ  the 
righteous ;  to  whom  with  the  Father  and  the  Holy  Ghost, 
one  true  and  eternal  God,  be  all  praise,  honour,  and  do- 
minion, for  ever.  Amen. 

*  and  loving]  loving  A. 


35 


AN 


HOMILY 

COKCEHSIXG 

The  coming  down  of  the  Holy  Ghost ^  and  the 
manifold  Gifts  of  the  same. 


FOR  WHITSUNDAY. 


Before  we  come  to  the  declaration  of  the  great  and 
manifold  gifts  of  the  Holy  Ghost,  wherewith  the  church  of 
God  hath  been  evermore  replenished,  it  shall  first  be  needful 
briefly  to  expound  unto  you,  whereof  this  feast  of  Pentecost, 
or  Whitsuntide,  had  his  first  beginning.  You  shall  there- 
fore understand,  that  the  feast  of  Pentecost  was  always  kept 
the  fiftieth*  day  after  Easter;  a  great  and  solemn  feast 
among  the  Jews,  wherein  they  did  celebrate  the  memorial 
of  their  deliverance  out  of  Egypt,  and  also  the  memorial  of 
the  publishing  of  the  law,  which  was  given  unto  them  in  the 
mount  Sinai  upon  that  day.  It  was  first  ordained  and  com- 
manded to  be  kept  holy,  not  by  any  mortal  man,  but  by  the 
[Lev.  23. 16.]  mouth  of  the  Lord  himself,  as  we  read  in  Levit.  23.  and 
[Deut.  16. 9.]  Deut.  16.  The  place  appointed  for  the  observation  thereof 
was  Jerusalem,  where  was  great  recourse  of  people  from  all 
parts  of  the  world ;  as  may  well  appear  in  the  second  chap- 
[Act8  2. 1,9,  ter  of  the  Acts,  wherein  mention  is  made  of  Parthians, 
Medes,  Elamites,  inhabiters  of  Mesopotamia,  inhabiters  of 
Jewry,  Cappadocia,  Pontus,  Asia,  Phrygia,  Pamphiha,  and 
divers  other  such  places,  whereby  we  may  also  partly  gather, 
what  great  and  royal  solemnity  was  commonly  used  in  that 
feast.  Now  as  this  was  given  in  commandment  to  the  Jews 
in  the  old  law,  so  did  our  saviour  Christ  as  it  were  confirm 
the  same  in  the  time  of  the  gospel,  ordaining,  after  a  sort,  a 


»  fiftieth]  fifty  A. 


The  First  Part  of  the  Sermon  for  Whitsunday.  407 

new  Pentecost  for  his  disciples :  namely,  when  he  sent  down 
the  Holy  Ghost  visibly  in  form  of  cloven  tongues  like  fire, 
and  gave  them  power  to  speak  in  such  sort,  that  every  one 
might  hear  them,  and  also  understand  them  in  his  own  lan- 
guage. ^^llich  miracle,  that  it  might  be  had  in  perpetual 
remembrance,  the  church  hath  thought  good  to  solemnize 
and  keep  holy  this  day,  commonly  caUed  Whitsunday.  And 
here  is  to  be  noted,  that  as  the  law  was  given  to  the  Jews  in 
the  mount  Sinai,  the  fiftieth^  day  after  Easter ;  so  was  the 
preaching  of  the  gospel,  through  the  mighty  power  of  the 
Holy  Ghost,  given  to  the  apostles  in  the  momit  Sion,  the 
fiftieth'^  day  after  Easter. 

And  hereof  this  feast  hath  his  name,  to  be  called  Pente- 
cost, even  of  the  number  of  the  days.  For,  as  St.  Luke 
writeth  in  the  Acts  of  the  Apostles,  when  fifty  days  were  [Acts  2. 1-4.] 
come  to  an  end,  the  disciples  being  all  together  with  one  ac- 
cord in  one  place,  the  Holy  Ghost  came  suddenly  among 
them,  and  sate  upon  each  of  them,  like  as  it  had  been  cloven 
tongues  of  fire.  Which  thing  was  imdoubtedly  done,  to 
teach  the  Apostles,  and  all  other  men,  that  it  is  he  which 
giveth  eloquence  and  utterance  in  preacliing  the  gospel,  that 
it  is  he  which  openeth  the  mouth  to  declare  the  mighty 
works  of  God,  that  it  is  he  which  engendereth  a  burning 
zeal  towards  God's  word,  and  giveth  all  men  a  tongue,  yea, 
a  fiery  tongue,  so  that  they  may  boldly  and  cheerfully  pro- 
fess the  truth  in  the  face  of  the  whole  world,  as  Esay  was 
endued  with  this  spirit.  The  Lord,  saith  Esay,  ^at-e  me  a  Esay  50.  [4.] 
learned  and  a  skilful  tongue,  so  that  I  might  kiioiv  to  raise 
up  them  that  are  fallen  with  the  word.  The  prophet  Da- 
vid crieth  to  have  this  gift,  saying.  Open  thou  my  lips,  OP^aim  [5i.  15.] 
Lord,  and  my  mouth  shall  shew  forth  thy  praise.  For  our 
saviour  Christ  also  in  the  gospel  saith  to  his  disciples,  //  25Mau.io.  [20.] 
not  you  that  speak,  but  the  spirit  of  your  father  ivhich  is 
within  you.  All  which  testimonies  of  holy  scriptiure  do  suf- 
ficiently declare,  that  the  mystery  in  the  tongues  betokeneth 
the  preaching  of  the  gospel,  and  the  open  confession  of  the 
Christian  faith,  in  all  them  that  are  possessed  with  the  Holy 
Ghost.  So  that  if  any  man  be  a  dumb  Cliristian,  not  pro- 
fessing his  faith  openly,  but  cloaking  and  colouring  himself 
for  fear  of  danger  in  time  to  come,  he  giveth  men  occasion, 
justly,  and  with  good  conscience,  to  doubt  lest  he  have  not 
the  grace  of  the  Holy  Ghost  within  him,  because  he  is 
tongue-tied,  and  doth  not  speak.  Thus  then  have  ye  heard 
the  first  institution  of  this  feast  of  Pentecost,  or  Whitsun- 


"  fiftieth]  fiftj'  A. 


« fiftieth]  fifty  A. 


408 


The  First  Part  of  the  Sermon 


tide,  as  well  in  the  old  law  among  the  Jews,  as  also  in  the 
time  of  the  gospel  among  the  Christians. 

Now  let  us  consider  what  the  Holy  Ghost  is,  and  how 
consequently  he  worketh  his  miraculous  works  towards  man- 
kind. The  Holy  Ghost  is  a  spiritual  and  divine  substance, 
the  third  person  in  the  deity,  distinct  from  the  Father  and 
the  Son,  and  yet  proceeding  from  them  both :  which  thing 
to  be  true,  both  the  creed  of  Athanasius  beareth  witness,  and 
may  be  also  easily  proved  by  most  plain  testimonies  of  God's 
holy  word.  When  Clmst  was  baptized  of  Jolm  in  the  river 
Jordan,  we  read  that  the  Holy  Ghost  came  down  in  form  of 
a  dove,  and  that  the  Father  thmidered  from  heaven,  saying, 

Mail.  3.  [i:.]  This  is  my  dear  and  well-beloved  so?i,  in  ivhom  I  am  well 
pleased.  Where  note  tlnree  divers  and  distinct  persons,  the 
Father,  the  Son,  and  the  Holy  Ghost :  which  all  notwith- 
standing are  not  three  Gods,  but  one  God.  Likewise,  when 
Christ  did  first  institute  and  ordain  the  sacrament  of  bap- 
tism, he  sent  his  disciples  into  the  whole  world,  willing  them 

Mau.2S.  [19.]  to  baptize  all  nations,  in  the  name  of  the  Father,  the  Son^ 

John  14.  [16.]  and  the  Holy  Ghost.  And  in  another  place  he  saith,  I  icill 
pray  unto  my  father,  and  he  shall  give  you  another  com- 

John  15.  [-26.]  forter.  Again,  When  the  comforter  shall  come,  whom  1  loill 
send  from  my  father,  &:c.  These  and  such  other  places  of 
the  New  Testament  do  so  plainly  and  evidently  confirm  the 
distinction  of  the  Holy  Ghost  from  the  other  persons  in  the 
Trinity,  that  no  man  possibly  can  doubt^  thereof,  unless  he 
will  blaspheme  the  everlasting  truth  of  God's  word.  As  for 
his  proper  nature  and  substance,  it  is  altogether  one  with 
God  the  Father  and  God  the  Son,  that  is  to  say,  spiritual, 
eternal,  uncreated,  incomprehensible,  almighty ;  to  be  short, 
he  is  even  God  and  Lord  everlastmg.  Therefore  he  is 
called  the  Spirit  of  the  Father,  therefore  he  is  said  to  pro- 
ceed from  the  Father  and  the  Son,  and  therefore  he  was 
equally  joined  with  them  in  the  commission  that  the  apostles 
had  to  baptize  all  nations.  But  that  this  may  appear  more 
sensibly  to  the  eyes  of  all  men,  it  shall  be  requisite  to  come 
to  the  other  part,  namely,  to  the  wonderful  and  heavenly 
works  of  the  Holy  Ghost,  which  plainly  declare  unto  the 
world  his  mighty  and  divine  power.  First,  it  is  evident  that 
he  did  wonderfully  govern  and  direct  the  hearts  of  the  pa- 
triarchs and  prophets  in  old  time,  illuminating  their  minds 
with  the  knowledge  of  the  true  Messias,  and  giving  them 
utterance  to  prophesy  of  things  that  should  come  to  pass 

2  Pel.  1.  [21.]  long  time  after.    For,  as  St.  Peter  witnesseth,  the  prophecy 
came  not  in  old  time  by  the  will  of  man;  but  the  holy  men 

can  doubt]  doubt  A. 


for  Whitsunday. 


409 


of  God  spake  as  they  icere  moved  inwardly  hy  the  Holy 
Ghost.  And  of  Zachary  the  high  priest  it  is  said  in  the  gos- 
pel, that  he  being  full  of  the  Holy  Ghost,  prophesied  cr^c^Lukei.  [67.] 
praised  God.  So  did  also  Simeon,  Anna,  Man',  and  divers 
other,  to  the  great  \ronder  and  admiration  of  all  men.  ^More- 
over,  was  not  the  Holy  Ghost  a  mighty  worker  in  the  con- 
ception and  the  nativity  of  Christ  oiu*  saviour  ?  St.  ^Matthew  Mau.  i.  [is.] 
saith,  that  the  blessed  virgin  was  found  with  child  of  the 
Holy  Ghost,  before  Joseph  and  she  came  together.  And 
the  angel  Gabriel  did  expressly  tell  her,  that  it  should  come 
to  pass,  saying,  The  Holy  Ghost  shall  come  upon  thee,  and  Luke  i  [35  ] 
the  power  of  the  most  High  shall  overshadow  thee.  A  mar- 
vellous matter,  that  a  woman  should  conceive  and  bear  a 
child  without  the  knowledge  of  man.  But  where  the  Holy 
Ghost  worketh,  there  nothing  is  unpossible,  as  may  further 
also  appear  by  the  inward  regeneration  and  sanctification  of 
mankii]d.  When  Christ  said  to  Nicodemus,  Unless  a  7/2 an  Johns.  [5.] 
be  born  anew,  of  water  and  the  Spirit,  he  cannot  enter  into 
the  kingdom  of  God,  he  was  greatly  amazed  in  his  mind,  and 
began  to  reason  with  Christ,  demanding  how  a  man  ?7iight  LJohn3.i.-\ 
be  born  which  was  old  ?  Can  he  enter,  saith  he,  into  his  mo- 
therms  womb  again,  and  so  be  born  anew  ?  Behold  a  lively 
pattern  of  a  fleshly  and  carnal  man.  He  had  little  or  no  in- 
telligence of  the  Holy  Ghost,  and  therefore  he  goeth  bluntly 
to  work,  and  asketh  how  this  thmg  were  possible  to  be  true  : 
whereas  otherwise  if  he  had  known  the  great  power  of  the 
Holy  Ghost  m  this  behalf,  that  it  is  he  which  inwardly 
worketh  the  regeneration  and  new  birth  of  mankind,  he 
would  never  have  marvelled  at  Christ's  words,  but  would 
rather  take^  occasion  thereby  to  praise  and  glorify  God. 
For  as  there  are  three  several  and  sundrv'  persons  in 
the  diety ;  so  have  they  three  several  and  smidr\'  oflices 
proper  unto  each  of  them.  The  Father  to  create,  the  Son 
to  redeem,  the  Holy  Ghost  to  sanctify  and  regenerate. 
AMiereof  the  last,  the  more  it  is  hid  from  our  understanding, 
the  more  it  ought  to  move  all  men  to  wonder  at  the  secret 
and  mighty  working  of  God's  holy  spirit,  which  is  within 
us.  For  it  is  the  Holy  Ghost,  and  no  other  thing,  that  doth 
quicken  the  minds^  of  men,  stirring  up  good  and  godly  mo- 
/-  tions  in  their  hearts,  which  are  agreeable  to  the  will  and 
commandment  of  God,  such  as  otherwise  of  their  own 
crooked  and  perverse  nature  they  should  never  have.  That  John  3.  [6.] 
which  is  born  of  the  flesh,  saith  Christ,  is  flesh,  ands  that 
which  is  born  of  the  Spirit  is  spirit.    As  who  should  say, 

*  rather  take]  have  rather  taken  A.  s  That  which  is  bom  of  the  flesh, 
f  the  minds]  by  the  minds  A.  saith  Christ,  is  flesh,  and]  omitted  B. 

35* 


410 


The  First  Part  of  the  Sermon 


man  of  his  own  nature  is  fleshly  and  carnal,  corrupt  and 
naught,  sinful  and  disobedient  to  God,  without  any  spark 
of  goodness  in  him,  without  any  virtuous  or  godly  motion, 
only  given  to  evil  thoughts  and  wicked  deeds.  As  for  the 
works  of  the  Spirit,  the  fruits  of  faith,  charitable  and  godly 
motions,  if  he  have  any  at  all  in  him,  they  proceed  only  of 
the  Holy  Ghost,  who  is  the  only  worker  of  our  sanctifica- 
tion,  and  maketh  us  new  men  in  Christ  Jesus''.    Did  not 

[1  Sam.  17.  God's  holy  spirit  miraculously  work  in  the  child  David, 
when  of  a  poor  shepherd  he  became  a  princely'  prophet? 
Did  not  God's  holy  spirit  miraculously  work  in  Matthew, 

Mail.  9.  [9.]  sitting  at  the  receipt  of  custom,  when  of  a  proud  publican 
he  became  an  humble  and  lowly  evangelist  ?  And  who  can 
choose  but  marvel  to  consider,  that  Peter  should  become  of 
a  simple  fisher  a  chief  and  mighty  apostle  ?  Paul  of  a  cruel 
and  bloody  persecutor,  a  faithful  disciple  of  Christ,  to  teach 
the  Gentiles  ?  Such  is  the  power  of  the  Holy  Ghost  to  re- 
generate men,  and  as  it  were  to  bring  them  forth  anew,  so 
that  they  shall  be  nothing  like  the  men  that  they  were  be- 
fore. Neither  doth  he  think  it  sufficient  inwardly  to  work' 
the  spiritual  and  new  birth  of  man,  unless  he  do  also  dwell 

1  Cor.  3.  [16.]  and  abide  in  him.  Know  ye  not,  saith  St.  Paul,  that  ye  are 
the  temple  of  God,  and  that  his  spirit  dwelleth  in  you? 

[1  Cor.  6. 19.]  Knoiv  ye  not  that  your  bodies  are  the  temples  of  the  Holy 

Rom.  8.  [9.]  Ghost,  ivhich  is  within  you  ?  Again  he  saith.  You  are  not 
in  the  flesh,  but  in  the  spirit.  For  why  ?  The  spirit  of 
God  dwelleth  in  you.    To  this  agreeth  the  doctrine  of  St. 

1  John  2.  [27.]  John,  writing  on  this  wise  :  The  anointing  which  ye  have 
received  (he  meaneth  the  Holy  Ghost)  dwelleth  i?i  you. 
And  the  doctrine  of  Peter  saith  the  same,  who  hath  these 

1  Pel.  4.  [14.]  words ;  The  spirit  of  glory  and  of  God  resteth  upon  you, 
0  what  comfort"^  is  this  to  the  heart  of  a  true  Christian,  to 

Rom.  [8. 31.]  think  that  the  Holy  Ghost  dwelleth  within  him  !  If  God  be 
with  us,  as  the  apostle  saith,  loho  can  be  against  us  ?  0  but 
how  shall  I  know  that  the  Holy  Ghost  is  within  me  ?  some 

[Mali.  12. 33.]  man  perchance  will  say.  Forsooth,  as  the  tree  is  known  by 
his  fruit,  so  is  also  the  Holy  Ghost.    The  fruits  of  the  Holy 

[Gal. 5. 22,23.]  Ghost  (according  to  the  mind  of  St.  Paul)  are  these:  love, 
joy,  peace,  long-suffering,  gentleness,  goodness,  faithfulness, 

[Gal.  5. 19, 20,  mcekucss,  temperance,  &.c.    Contrariwise,  the  deeds  of  the 

^^■^  flesh  are  these  :  adultery,  fornication,  uncleanness,  wanton- 

ness, idolatry,  witchcraft,  hatred,  debate,  emulation,  wrath, 
contention,  sedition,  heresy,  envy,  murder,  drunkenness, 
gluttony,  and  such  like. 


h  Jesus]  Jesu  A. 

*  princely]  princelike  A. 


k  comfort]  a  comfort  A. 


for  Whitsunday, 


411 


Here  is  now  that  glass,  wherein  thou  must  behold  thy- 
self, and  discern  whether  thou  have  the  Holy  Ghost  within 
thee,  or  the  spirit  of  the  flesh.    If  thou  see  that  thy  works 
be  virtuous  and  good,  consonant  to  the  prescript  rule  of 
God's  word,  savouring  and  tasting  not  of  the  flesh,  but  of 
the  spirit,  then  assure  thyself  that  thou  art  endued  with  the 
Holy  Ghost:  otherwise,  in  thinking  well  of  thyself,  thou 
dost  nothing  else  but  deceive  thyself    The  Holy  Ghost 
doth  always  declare  himself  by  his  fruitful  and  gracious 
gifts,  namely,  by  the  word  of  Avisdom,  by  the  word  of  know-  ^  cor.  12.  [7- 
ledge,  which  is  the  understanding  of  the  scriptures  by  faith, ^^  -^ 
in  doing  of  miracles,  by  healing  them  that  are  diseased,  by 
prophecy,  which  is  the  declaration  of  God's  mysteries,  b}^ 
discerning  of  spirits,  diversities  of  tongues,  mterpretation  of 
tongues,  and  so  forth.     All  which  gifts,  as  they  proceed 
from  one  spirit,  and  are  severally  given  to  man  according 
to  the  measurable  distribution  of  the  Holy  Ghost ;  even  so 
do  they  bring  men,  and  not  without  good  cause,  into  a 
wonderful  admiration  of  God's  divine  power.    Who  will 
not  marvel  at  that  which  is  written  in  the  Acts  of  the  Apos- 
tles, to  hear  their  bold  confession  before  the  council  at  Jeru-  Acts  5.  [29, 
salem;  and  to  consider  that  they  went  away  with  joy  and"^^'^ 
gladness,  rejoicing  that  they  were  counted  worthy  to  suffer 
rebukes  and  checks  for  the  name  and  faith  of  Christ  Jesus  ? 
This  was  the  mighty  work  of  the  Holy  Ghost,  who,  because 
he  giveth  patience  and  joyfulness  of  heart  in  temptation  and 
affliction,  hath  therefore  worthily  obtained  this  name  in  holy 
scripture,  to  be  called  a  comforter.    Who  will  not  also  mar- 
vel to  read  the  learned  and  heavenly  sermons  of  Peter  and 
the  other'  disciples,  considering  that  they  were  never  brought 
up  in  school  of  learning,  but  called  even  from  their  nets,  to 
supply  rooms  of  apostles  ?    This  was  likewise  the  mighty 
work  of  the  Holy  Ghost,  who,  because  he  doth  instruct  the 
hearts  of  the  simple  in  the  true  knowledge  of  God  and  his 
holy™  word,  is  most  justly  termed  by  this  name  and  title,  to 
be  the  Spirit  of  truth.  Eusebius  in  his  Ecclesiastical  History  John  h.  [17.] 
telleth  a  strange  story  of  a  certain  learned  and  subtile  phi-^'*^- '^^p- 2» 
losopher,  who  being  an  extreme  adversary  to  Christ  and 
his  doctrine,  could  by  no  kind  of  learning  be  converted  to 
the  faith,  but  was  able  to  withstand  all  the  arguments  that 
could  be  brought  against  him,  with  little  or  no  labour.  At 
length  there  started  up  a  poor  simple  man,  of  small  wit  and 
less  knowledge,  one  that  was  reputed  among  the  learned  as 
an  idiot ;  and  he  on  God's  name  would  needs  take  in  hand 


>  other]  omitted  B. 


holy]  omitted  B. 


412 


The  Second  Part  of  the  Sermon 


to  dispute  with  this  proud  philosopher.  The  bishops  and 
other  learned  men  standing  by  were  marvellously  abashed 
at  the  matter,  thinkmg  that  by  his  doings  they  should  be  all 
confounded  and  put  to  open  shame.  He  notwithstanding 
goeth  on,  and  beginning  in  the  name  of  the  Lord  Jesus, 
brought  the  philosopher  to  such  point  in  the  end,  contrary  to 
all  men's  expectation,  that  he  could  not  choose  but  acknow- 
ledge the  power  of  God  in  his  words,  and  to  give  place  to 
the  truth.  Was  not  this  a  miraculous  work,  that  one  silly 
soul,  of  no  learning,  should  do  that  which  many  bishops  of 
great  knowledge  and  understanding  were  never  able  to 


Horn.  9.  gup.    bring  to  pass  ?    So  true  is  the  saying"  of  Bede  :    "  Where 


the  Holy  Ghost  doth  instruct  and  teach,  there  is  no  delay 
at  all  in  learning."  Much  more  rhight  here  be  spoken  of  the 
manifold  gifts  and  graces  of  the  Holy  Ghost,  most  excellent 
and  wonderful  in  our  eyes :  but  to  make  a  long  discourse 
through  all,  the  shortness  of  time  will  not  serve.  And  seeing 
ye  have  heard  the  chiefest,ye  may  easily  conceive  and  judge 
of  the  rest.  Now  were  it  expedient  to  discuss  this  question ; 
whether  all  they  which  boast  and  brag  that  they  have  the 
Holy  Ghost,  do  truly  challenge  this  unto  themselves,  or  no  ? 
Which  doubt,  because  it  is  necessary  and  profitable,  shall, 
God  willing,  be  dissolved  in  the  next  part  of  this  homily. 
In  the  mean  season,  let  us  (as  we  are  most  bound)  give 
hearty  thanks  to  God  the  Father,  and  his  son  Jesus  Christ, 
for  sending  down  his"  comforter  into  the  world,  humbly 
beseeching  him  so  to  work  in  our  hearts  by  the  power 
of  this  holy  spirit,  that  we  being  regenerate  and  newly 
born  again  in  all  goodness,  righteousness,  sobriety,  and 
truth,  may  in  the  end  be  made  partakers  of  everlasting  life 
in  his  heavenly  kingdom,  through  Jesus  Christ  our  Lord  and 
saviour.  Amen. 


The  Second  Part  of  the  Homily  coyicerning  the  Holy 
Ghost^  dissolving  this  doubt ;  whether  all  men  rightly 
challenge  to  themselves  the  Holy  G host,  or  no. 


John  14.  [16.]  saviour  Christ  departing  out  of  the  world  unto  his 

father,  promised  his  disciples  to  send  down  another  com- 
[John  15. 26  ]  fortcr,  that  should  continue  with  them  for  ever,  and  direct 
them  into  all  truth.    Which  thing  to  be  faithfully  and  truly 


"  the  saying]  that  saying  A. 


"  his]  this  A. 


for  Whitsunday, 


413 


performed,  the  scriptures  do  sufficiently  bear  witness.  Nei- 
ther must  we  tliink  that  this  comforter  was  either  promised, 
or  else  given,  only  to  the  apostles,  but  also  to  the  universal 
church  of  Christ,  dispersed  through  the  whole  world.  For 
unless  the  Holy  Ghost  had  been  always  present,  governing 
and  preserving  the  church  from  the  beginning,  it  could 
never  have  sustained  so  many  and  great?  brunts  of  affliction 
and  persecution,  with  so  little  damage  and  harm  as  it  hath. 
And  the  words  of  Christ  are  most  plain  in  this  behalf,  say- 
ing, that  the  spirit  of  truth  should  abide  with  them  for  eyer,  John  14.  [ir.j 
that  he  xoould  he  with  them  always  (he  meaneth  by  grace,  Matt.  28.  [20.] 
virtue,  and  power)  even  to  the  world's  end. 

Also  in  the  prayer  that  he  made  to  his  father  a  little  be- 
fore his  death,  he  maketh  intercession,  not  only  for  himself 
and  his  apostles,  but  indifferently  for  all  them  that  should  John  17.  [20, 
believe  in  him  through  their  words,  that  is  to  wit,  for  his^^-^ 
whole  church.  Again,  St.  Paul  saith,  If  any  man  have -Rom.  8. 19.2 
not  the  spirit  of  Christ,  the  same  is  not  his.  Also  in  the 
words  following :  fVe  have  received  the  spirit  of  adoption,  [Rom.  8. 15.3 
whereby  we  cry  Mba,  Father.  Hereby  then  it  is  evident 
and  plain  to  all  men,  that  the  Holy  Ghost  was  given, 
not  only  to  the  apostles,  but  also  to  the  whole  body  of 
Christ's  congregation,  although  not  in  like  form  and  ma- 
jesty as  he  came  down  at  the  feast  of  Pentecost.  But  now 
herein  standeth  the  controversy ;  whether  all  men  do  justly 
arrogate  to  themselves  the  Holy  Ghost,  or  no  ?  The  bi- 
shops of  Rome  have  for  a  long  time  made  a  sore  challenge 
thereunto,  reasoning  for  themselves  after  this  sort.  "The 
Holy  Ghost,"  say  they,  "was  promised  to  the  church,  and 
never  forsaketh  the  church.  But  we  are  the  chief  heads 
and  the  principal  part  of  the  church,  therefore  we  have  the 
Holy  Ghost  for  ever :  and  whatsoever  things  we  decree  are 
undoubted  verities,  and  oracles  of  the  Holy  Ghost.''  That 
ye  may  perceive  the  weakness  of  this  argument,  it  is  need- 
ful to  teach  you,  first,  what  the  true  church  of  Christ  is, 
and  then  to  confer  the  church  of  Rome  therewith,  to  dis- 
cern how  well  they  agree  together.  The  true  church  is  an 
universal  congregation  or  fellowship  of  God's  faithful  and 
elect  people,  built  upon  the  foundation  of  the  apostles  andEphes.  2.  [20.] 
prophets,  Jesus  Christ  himself  being  the  head  corner-stone. 
And  it  hath  always  three  notes  or  marks,  whereby  it  is 
known:  pure  and  sound  doctrine,  the  sacraments  ministered 
according  to  Christ's  holy  institution,  and  the  right  use  of 
ecclesiastical  discipline.    This  description  of  the  church  is 


p  and  great]  and  so  great  A. 


414 


The  Second  Part  of  the  Sermon 


agreeable  both  to  the  scriptures  of  God,  and  also  to  the 
doctrine  of  the  ancient  fathers,  so  that  none  may  justly  find 
fault  therewith.  Now  if  ye  will  compare  this  with  the 
church  of  Rome,  not  as  it  was  in^  the  beginning,  but  as 
it  is  presently,  and  hath  been  for  the  space  of  nine  hundred 
years  and  odd ;  you  shall  well  perceive  the  state  thereof  to 
be  so  far  wide  from  the  nature  of  the  true  church,  that 
nothing  can  be  more.  For  neither  are  they  built  upon  the 
foundation  of  the  apostles  and  prophets,  retaining  the  sound 
and  pure  doctrine  of  Christ  Jesu ;  neither  yet  do  they 
order  the  sacraments'^  or  else  the  ecclesiastical  keys,  in  such 
sort  as  he  did  first  institute  and  ordain  them :  but  have  so 
intermingled  their  own  traditions  and  inventions,  by  chop- 
ping and  changing,  by  adding  and  plucking  away,  that  now 
they  may  seem  to  be  converted  into  a  new  guise.  Christ 
commended  to  his  church  a  sacrament  of  his  body  and 
blood :  they  have  changed  it  into  a  sacrifice  for  the  quick 
and  the  dead.  Christ  did  minister  to  his  apostles,  and  the 
apostles  to  other  men  indifi'erently  under  both  kinds :  they 
have  robbed  the  lay -people  of  the  cup,  saying,  that  for 
them  one  kind  is  sufficient.  Christ  ordained  no  other  ele- 
ment to  be  used  in  baptism,  but  only  water,  whereunto 

Auguatin.  when  the  word  is  joined,  it  is  made,  as  St.  Augustin  saith, 
a  full  and  perfect  sacrament.  They  being  wiser  in  their 
own  conceit  than  Christ,  think  it  is  not  well  nor  orderly 
done,  unless  they  use  conjuration,  unless  they  hallow  the 
water,  unless  there  be  oil,  salt,  spittle,  tapers,  and  such 
other  dumb  ceremonies,  serving  to  no  use,  contrary  to  the 

1  Cor.  u.  [5.]  plain  rule  of  St.  Paul,  who  willeth  all  things  to  be  done  in 
the  church  unto  edification.  Christ  ordained  the  authority 
of  the  keys  to  excommunicate  notorious  sinners,  and  to  ab- 
solve them  which  are  truly  penitent :  they  abuse  this  power 
at  their  own  pleasure,  as  well  in  cursing  the  godly  with 
bell,  book,  and  candle%  as  also  in  absolving  the  reprobate, 
which  are  known  to  be  unworthy  of  any  Christian  society : 
whereof  they*  that  lust  to  see  examples,  let  them"  search 
their  lives.  To  be  short,  look  what  our  saviour  Christ  pro- 
nounced of  the  scribes  and  Pharisees^  in  the  gospel :  the 
same  may  be  boldly  and  with  safe  conscience  pronouncedy 
of  the  bishops  of  Rome ;  namely,  that  they  have  forsaken, 
and  daily  do  forsake,  the  commandments  of  God,  to  erect 


«i  in]  at  A. 

'  the  sacraments]  either  the  sacra- 
ments A. 
•  candle]  candles  B. 
^  they]  he  A. 


«  them]  him  A. 

»and  Pharisees]  and  the  Phari- 
sees A. 

y  may  be — pronounced]  may  we 
— pronounce  A. 


for  Whitsunday. 


415 


and  set  up  their  own  constitutions,  ^^^lich  thing  being 
true,  as  all  they  which  have  any  light  of  God's  word  must 
needs  confess,  we  may  well  conclude,  according  to  the  rule 
of  Augustin,  that  the  bishops  of  Rome  and  their  adherents 
are  not  the  true  church  of  Christ,  much  less  then  to  be 
taken  as  chief  heads  and  rulers  of  the  same.  Whosoever,  August,  comra 
saith  he,  do  dissent  from  the  scriptures  concerning  the  J^gJ' Ep"  ,.ap°4 
head,  although  they  be  found  in  all  places  where  the  church 
is  appointed,  yet  are  they  not  in  the  church  :  a  plain  place, 
concluding  directly  agamst  the  church  of  Rome.  Where 
is  now  the  Holy  Ghost,  which  they  so  stoutly  do  claim  to 
themselves  ?  Where  is  now  the  spirit  of  truth,  that  will  not 
suffer  them  in  any  wise  to  err  ?  If  it  be  possible  to  be  there, 
where  the  true  church  is  not,  then  is  it  at  Rome :  other- 
wise it  is  but  a  vain  brag,  and  nothing  else.  St.  Paul,  as 
ye  have  heard  before,  saith.  If  any  man  have  not  the  spirit  [Rom.  8.9.] 
of  Christ,  the  same  is  not  his.  And  by  turning  the  words, 
it  may  be  truly^  said,  If  any  rnan  be  not  of  Christ,  the 
same  hath  not  his  spirits  Now  to  discern  who  are  truly 
his,  and  wjio  not,  we  have  this  rule  given  us ;  that  his  sheep  John  lo.  [3.] 
do  always  hear  his  voice.  And  St.  John  saith,  He  that  John  s.  [4/.] 
of  God  heareth  God's  word.  Whereof  it  folio weth,  that  the 
popes,  in  not  hearing  Christ's  voice,  as  they  ought  to  do, 
but  preferring  their  own  decrees  before  the  express  word  of 
God,  do  plainly  argue  to  the  world  that  they  are  not  of 
Christ,  nor  yet  possessed  with  his  spirit.  But  here  they 
will  allege  for  themselves,  that  there  are  divers  necessary 
points  not  expressed  in  holy  scripture,  which  were  left  to 
the  revelation  of  the  Holy  Ghost;  who  being  given  to  the  John  1 6.  [7.] 
chm'ch,  according  to  Christ's  promise,  hath  taught  many 
things  from  time  to  time,  which  the  apostles  could  not  then 
bear.  To  tliis  we  may  easily  answer  by  the  plain  words  of 
Christ,  teaching  us,  that  the  proper  office  of  the  Holy 
Ghost  is,  not  to  institute  and  bring  in  new  ordinances, 
contrary  to  his  doctrine  before  taught :  but  to  expound'' 
and  declare  those  things  which  he  had  before  taught,  so 
that  they''  might  be  well  and  truly  understood.  When  the  [John  16.  is.] 
Holy  Ghost,  saith  he,  shall  come,  he  shall  lead  you  into  all 
truth.  What  truth  doth  he  mean  ?  Any  other  than  he  him- 
self had  before  expressed  in  his  word?  No.  For  he  saith. 
He  shall  take  of  mine,  and  shew  unto  you.  Again,  he  shall  John  i6  [iS] 
bring  you  in  remembrance  of  all  things  that  I  have  told 
you.  It  is  not  then,  the  duty  and  part  of  any  Christian, 
mider  pretence  of  the  Holy  Ghost,  to  bring  in  his  own 


»  truly]  as  truly  A. 

»  his  spirit]  the  spirit  B. 


^  to  expound]  shall  come  B. 
"  they]  it  B. 


416 


The  Second  Part  of  the  Sermon 


[1  Pet.  5.  5. 
James  4.  6.] 

Matt.  5.  [3.] 
Matt.  11.  [29.] 


Lib.  3.  Epist. 
76.  78. 


Serm.  3.  de 
Resur.  Dom. 


Dialogorum 
lib.  3. 


Chryaost.  sup. 
Mat. 


Sabel.  Ennead, 
9.  lib.  7. 


dreams  and  phantasies  into  the  church:  but  he  must  diligently 
provide  that  his'^  doctrine  and  decrees  be  agreeable  to  Christ's 
holy  Testament ;  otherwise,  in  making  the  Holy  Ghost  the 
author  thereof,  he  doth  blaspheme  and  belie  the  Holy  Ghost 
to  his  own  condemnation. 

Now  to  leave  their  doctrine,  and  to  come  to  other  points. 
What  shall  we  think  or  judge^  of  the  pope's  intolerable 
pride  ?  The  scripture  saith,  that  God  resisteth  the  proud, 
and  sheweth  grace  to  the  humble.  Also  it  pronounceth  them 
blessed  which  are  poor  in  spirit,  promising  that  they  which 
humble  themselves  shall  be  exalted.  And  Christ  our  saviour 
willeth  all  his  to  learn  of  him,  because  he  is  humble  and 
meek.  As  for  pride,  St.  Gregory  saith,  it  is  the  root  of  all 
mischief^.  And  St.  Augustin's  judgment  is  this,  that  it 
maketh  men  devils.  Can  any  man  then,  which  either  hath 
or  shall  read  the  popes'  lives,  justly  say  that  they  had  the 
Holy  Ghost  within  them  ?  First,  as  touching  that  they  will 
be  termed  universal  bishops  and  heads  of  all  Christian 
churches  through  the  world ;  we  have  the  judgment  of 
Gregory  expressly  against  them ;  who,  writing  to  Mauri- 
tius the  emperor,  condemneth  John,  bishop  of  Constanti- 
nople, in  that  behalf,  calling  him  the  prince  of  pride,  Luci- 
fer's successor,  and  the  forerunner  of  Antichrist.  St.  Ber- 
nard also  agreeing  thereunto,  saith.  What  greater  pride  can 
there  be,  than  that  one  man  should  prefer  his  own  judg- 
ment before  the  whole  congregation,  as  though  he  only  had 
the  spirit  of  God  ?  And  Chrysostom  pronounceth  a  terrible 
sentence  against  them,  affirming  plainly,  that  whosoever 
seeketh  to  be  chief  on  earth  shall  find  confusion  in  heaven ; 
and  that  he  which  striveth  for  the  supremacy  shall  not  be 
reputed  among  the  servants  of  Christ.  Again  he  saith,  To 
desire  a  good  work,  it  is  good ;  but  to  covet  the  chief  de- ; 
gree  of  honour,  it  is  mere  vanity.  Do  not  these  places  suf- 
ficiently convince  their  outrageous  pride,  in  usurping  to 
themselves  a  superiority  above  all  other,  as  well  ministers 
and  bishops,  as  kings  also  and  emperors  ?  But  as  the  lion  is 
known  by  his  claws,  so  let  us  learn  to  know  these  men  by 
their  deeds.  What  shall  we  say  of  him  that  made  the  noble 
king  Dandalus  to  be  tied  by  the  neck  with  a  chain,  and  to 
lie  flat  down  before  his  table,  there  to  gnaw  bones  like  a 
dog?  Shall  we  think  that  he  had  God's  holy  spirit  within 
him,  and  not  rather  the  spirit  of  the  devil  ?  Such  a  tyrant 
was  pope  Clement  the  sixth.    What  shall  we  say  of  him 


*  his]  this  A. 

•  think  or  judge]  judge  or  think  A. 


'  all  mischief]  mischief  A. 


for  Whitsunday. 


417 


that  proudly  and  contemptuously  trod  Frederic  the  Emperor 
under  his  feet,  applying  the  verses  of  the  psalm  unto  him- 
self, Thou  shalt  go  upon  the  lion  and  the  adder,  the  young  [i3.] 
lio7i  and  the  dragon  thou  shalt  tread  under  thy  foot  ?  Shall 
we  say  that  he  had  God's  holy  spirit  within  him,  and  not 
rather  the  spirit  of  the  devil  ?    Such  a  tyrant  was  pope 
Alexander  the  third.    What  shall  we  say  of  him  that  armed 
and  animated  the  son  against  the  father,  causing  him  to  be 
taken,  and  to  be  cruelly  famished  to  death,  contrarjr  to  the 
law  both  of  God,  and  also  of  nature  ?    Shall  we  say  that  he 
had  God's  holy  spirit  within  him,  and  not  rather  the  spirit 
of  the  devil  ?   Such  a  tyrant  was  pope  Pascal  the  second. 
What  shall  we  say  of  him  that  came  into  his  popedom  like 
a  fox,  that  reigned  like  a  lion,  and  died  like  a  dog  ?  Shall 
we  say  that  he  had  God's  holy  spirit  within  him,  and  not 
rather  the  spirit  of  the  devil  ?    Such  a  tyrant  was  pope  Bo- 
niface the  eighth.    What  shall  we  say  of  him  that  made 
Henry  the  emperor,  with  his  wife  and  his  young  child,  to 
stand  at  the  gates  of  the  city  in  the  rough  winter,  bare 
footed  and  bare  legged,  only  clothed  in  linsey  woolsey,  eat- 
ing nothing  from  morning  to  night,  and  that  for  the  space 
of  three  days?  Shall  we  say  that  he  had  God^s  holy  spirit 
within  him,  and  not  rather  the  spirit  of  the  devil  ?   Such  a 
tyrant  was  pope  Hildebrand,  most  worthy  to  be  called  a 
firebrand,  if  we  shall  term  him  as  he  hath  best  deserved. 
Many  other  examples  might  here  be  alleged ;  as  of  pope 
Joan  the  harlot,  that  was  delivered  of  a  child  in  the  high 
street,  going  solemnly  in  procession;  of  pope  Julius  the  Ild 
that  wilfully  cast  St.  Peter's  keys  into  the  river  Tiberis ;  of 
pope  Urban  the  Vlth  that  caused  five  cardinals  to  be  put 
in  sacks,  and  cruelly  drowned ;  of  pope  Sergius  the  Illd 
that  persecuted  the  dead  body  of  Formosus  his  predecessor, 
when  it  had  been  buried  eight  years ;  of  pope  John  the 
XlVth  of  that  name,  who  having  his  enemy  delivered  into 
his  hands,  caused  him  first  to  be  stripped  stark  naked,  his 
beard  to  be  shaven,  and  to  be  hanged  up  a  whole  day  by 
the  hair,  then  to  be  set  upon  an  ass  with  his  face  backward 
toward^  the  tail,  to  be  carried  round  about  the  city  in  de- 
spite, to  be  miserably  beaten  with  rods,  last  of  all,  to  be 
thrust  out  of  his  country,  and  to  be  banished  for  ever.  But 
to  conclude,  and  make  an  end,  ye  shall  briefly  take  this 
short  lesson ;  wheresoever  ye  find  the  spirit  of  arrogancy 
and  pride,  the  spirit  of  envy,  hatred,  contention,  cruelty, 
murder,  extortion,  witchcraft,  necromancy,  &c.  assure  your- 


s  the  verse]  that  verse  A. 

36 


toward]  towards  A. 


418    Second  Part  of  the  Sermon  for  Whitsunday. 

selves  that  there  is  the  spirit  of  the  devil,  and  not  of  God, 
albeit  they  pretend  outwardly  to  the  world  never  so  much 
holiness.  For  as  the  gospel  teacheth  us,  the  spirit  of  Jesus 
is  a  good  spirit,  an  holy  spirit,  a  sweet>  spirit,  a  lowly  spirit, 
a  merciful  spirit,  full  of  charity  and  love,  full  of  forgiveness 
and  pity,  not  rendering  evil  for  evil,  extremity  for  extremity, 
but  overcoming  evil  with  good,  and  remitting  all  offence 
even  from  the  heart.  According  to  which  rule,  if  any  man 
live  uprightly,  of  him  it  may  be  safely  pronounced,  that  he 
hath  the  Holy  Ghost  within  him  :  if  not,  then  it  is  a  plain 
token  that  he  doth  usurp  the  name  of  the  Holy  Ghost  in 
vain.  Therefore,  dearly  beloved,  according  to  the  good 
iJohn4.  ri  ]  counsel  of  St.  Zo\m,  believe  not  every  spirit,  but  first  try 
Matt.  24.  [5,  them  luhelher  they  be  of  God  or  no.  Many  shall  come  in 
[2  Cor.  11. 14,]  name,  saith  Christ,  and  shall  transform  themselves  into 
angels  of  light,  deceiving  [if  it  be  possible)  the  very  elect. 
They  shall  come  unto  you  in  sheep's  clothing,  being  in- 
wardly cruel  and  ravening  wolves.  They  shall  have  an  out- 
ward shew  of  great  holiness  and  innocency  of  life,  so  that 
ye  shall  hardly  or  not  at  all  discern  them.  But  the  rule 
Matt.  7.  [20  ]  that  ye  must  follow  is  this,  To  judge  them  by  their  fruits. 

Which  if  they  be  wicked  and  naught,  then  it  is  unpossible 
that  the  tree  of  whom  they  proceed  should  be  good.  Such 
were  all  the  popes  and  prelates  of  Rome  for  the  most  part, 
as  doth  well  appear  in  the  story  of  their  lives,  and  therefore 
Luke  21.  [8.  they  are  worthily  accounted  among  the  number  of  false  pro- 
Mark  13  C]  phets,  and  false  Christs,  which  deceive  the  world  a  long 
while.  The  Lord  of  heaven  and  earth  defend  us  from  their 
tyranny  and  pride,  that  they  never  enter  into  his  vineyard 
again,  to  the  disturbance  of  his  silly  poor  flock ;  but  that 
they  may  be  utterly  confounded  and  put  to  flight  in  all 
parts  of  the  world  :  and  he  of  his  great  mercy  so  work  in 
all  men's  hearts,  by  the  mighty  power  of  the  Holy  Ghost, 
that  the  comfortable  gospel  of  his  son  Christ  may  be  truly 
preached,  truly  received,  and  truly  followed  in  all  places,  to 
the  beating  down  of  sin,  death,  the  pope,  the  devil,  and  all 
the  kingdom  of  Antichrist,  that  like  scattered*^  and  dispersed 
sheep,  being  at  length  gathered  into  one  fold,  we  may  in 
the  end  rest  altogether  in  the  bosom  of  Abraham,  Isaac, 
and  Jacob,  there  to  be  partakers  of  eternal  and  everlasting 
life,  through  the  merits  and  death  of  Jesus  Christ  our  sa- 
viour. Amen. 

i  a  sweet]  and  sweet  A.       ^  that  like  scattered]  that  the  scattered  A. 


AN 


HOMILY 

FOR  THE 

Days  of  Rogation  Week, 


That  all  good  things  cometh  from  God. 


1  AM  purposed  this  day,  good  devout  Christian  people, 
to  declare  unto  you  the  most  deserved  praise  and  com- 
mendation of  almighty  God,  not  only  in  the  consideration* 
of  the  marvellous  creation  of  this  world,  or  for  conserva- 
tion^ and  governance  thereof,  wherein  his  great  power  and 
wisdom  might  excellently  appear  to  move  us  to  honour  and 
dread  him ;  but  most  specially  in  consideration  of  his  liberal 
and  large  goodness,  which  he  daily  bestoweth  on  us  his  rea- 
sonable creatiu-es,  for  whose  sake  he  made  the  whole*^  uni- 
versal world,  with  all  the  commodities  and  goods  therein ; 
which  his  singular  goodness  well  and  diligently  remembered 
on  our  part  should  move  us,  as  duty  is,  again  with  hearty 
affection  to  love  him,  and  with  word  and  deed  to  praise 
him,  and  serve  him  all  the  days  of  our  life.  And  to  this 
matter,  being  so  worthy  to  entreat  of,  and  so  profitable  for 
you  to  hear,  I  trust  I  shall  not  need  with  much  circum- 
stance of  words  to  stir  you  to  give  your  attendance  to  hear 
what  shall  be  said.  Only  I  would  wish  your  affection  in- 
flamed in  secret  wise  within  yourself,  to  raise  up  some  mo- 
tion of  thanksgiving  to  the  goodness  of  almighty  God,  in 
every  such  point  as  shall  be  opened  by  my  declaration  par- 
ticularly unto  you.  For  else  what  shall  it  avail  us  to  hear 
and  know  the  great  goodness  of  God  towards'^  us,  to  know 
that  whatsoever  is  good  proceedeth  from  him,  as  from  the 

» in  the  consideration]  in  consider-      *^  the  whole]  this  whole  A. 
ation  A.  ^  towards]  toward  A. 

for  conservation]  for  the  conserv- 
ation A.  for  conversation  B. 


420 


The  First  Part  of  the  Sermon 


principal  fountain  and  the  only  author;  or  to  know  that 
whatsoever  is  sent  from  him  must  needs  be  good  and  whole- 
some ;  if  the  hearing  of  such  matter  moveth  us  no  further 
but  to  know  it  only  ?  What  availeth  it  the  wise  men  of  the 
world  to  have  knowledge^  of  the  power  and  divinity  of 
God,  by  the  secret  inspiration  of  him,  where  they  did  not 
honour  and  glorify  him  in  their  knowledges  as  God  ?  What 
praise  was  it  to  them,  by  the  consideration  of  the  creation 
of  the  world,  to  behold  his  goodness,  and  not  to  be*"  thank- 
ful to  him  again  for  his  creatures?  What  other  thing  de- 
served this  blindness  and  forgetfulness  of  them  at  God's 
hands,  but  utter  forsaking  of  him  ?  And  so  forsaken  of  God, 
they  could  not  but  fall  into  extreme  ignorance  and  error. 
And  although  they  much  esteemed  themselves  in  their  wits 
and  knowledge,  and  gloried  in  their  wisdom ;  yet  vanished 
they  away  blindly,  in  their  thoughts  became  fools,  and  pe- 
rished in  their  folly.  There  can  be  none  other  end  of  such 
as  draweth  nigh  to  God  by  knowledge,  and  yet  depart  from 
him  in  unthankfulness,  but  utter  destruction.  This  expe- 
rience saw  David  in  his  days.    For  in  his  psalm  he  saith, 


Ps.  73.  [27.]    Behold,  they  which  luithdr aw  themselves  from  thee  shall 


perish,  for  thou  hast  destroyed  them  all  that  are  strayed 
from  thee. 

This  experience  was  perceived  to  be  true  of  that  holy 


jer.  17.  [13.]    prophct  Jeremy :  O  Lord,  saith  he,  lohatsoever  they  be  that 


forsake  thee  shall  be  confounded ;  they  that  depart  from 
thee  shall  be  written  in  the  earth,  and  soon  forgotten.  It 
profiteth  not,  good  people,  to  hear  the  goodness  of  God  de- 
clared unto  us,  if  our  hearts  be  not  enflamed  thereby  to 
honour  and  thank  him.  It  profited  not  the  Jews,  which 
were  God's  elect  people,  to  hear  much  of  God,  seeing  that 
he  was  not  received  in  their  hearts  by  faith,  nor  thanked  for 
his  benefits  bestowed  upon  them  :  their  unthankfulness  was 
the  cause  of  their  destruction.  Let  us  eschew  the  manner 
of  these  before  rehearsed,  and  follow  rather  the  example  of 
that  holy  apostle  St.  Paul,  who?  when  in  a  deep  meditation 
he  did  behold  the  marvellous  proceedings  of  almighty  God, 
and  considered  his  infinite  goodness  in  the  ordering  of  his 


Rom.  [11. 36  ]  creatures,  he  burst^^  out  into  this  conclusion  :  Surely,  saith  he. 


of  him,  by  him,  and  in  him,  be  all  things.  And  this  once 
pronounced,  he  stuck'  not  still  at  this  point,  but  forthwith 
thereupon  joined  to  these  words :  To  him  be  glory  and 
praise  for  ever.  Amen. 


*  knowledge]  a  knowledge  A. 

^  and  not  to  be]  and  yet  were  not  A. 

e  who]  which  A. 


burst]  brast  A. 
'  stuck]  stack  A. 


for  Rogation  Week. 


421 


Upon  the  ground  of  which  words  of  St.  Paul,  good  au- 
dience, I  purpose  to  build  my  exhortation  of  this  day  unto 
you.  Wherein  I  shall  do  my  endeavour,  first,  to  prove 
unto  you  that  all  good  things  come''  down  unto  us  from 
above,  from  the  Father  of  hght.  Secondly,  that  Jesus 
Christ,  his  son  and  our  saviour,  is  the  mean,  by  whom  we 
receive  his  liberal  goodness.  Thirdly,  that  in  the  power  and 
virtue  of  the  Holy  Ghost  we  be  made  meet  and  able  to  re- 
ceive his  gifts  and  graces.  Which  things  distinctly  and 
advisedly  considered  in  our  minds,  must  needs  compel  us  in 
most  low  reverence,  after  our  bounden  duty,  always  to  ren- 
der him  thanks  again,  in  some  testification  of  our  good 
hearts  for  his  deserts  unto  us.  And  that  the  entreating  of 
this  matter  in  hand,  may  be  to  the  glory  of  almighty  God, 
let  us  hi  one  faith  and  charity  call  upon  the  Father  of 
mercy,  from  whom  cometh  every  good  gift,  and  every  per- 
fect gift,  by  tlie  mediation'  of  his  well-beloved  son  our  sa- 
viour, that  we  may  be  assisted  with  the  presence  of  his  holy 
spirit,  and  profitably™  on  both  parts",  to  demean  ourselves 
in  speaking  and  hearkening"  to.  the  salvation  of  our  souls. 

In  the  beginning  of  my  speaking  unto  you,  good  Chris- 
tian people,  suppose  not  that  I  do  take  upon  me  to  declare 
unto  you  the  excellent  power,  or  the  incomparable  wisdoni 
of  almighty  God,  as  though  I  would  have  you  believe  that 
it  might  be  expressed  unto  you  by  words ;  nay,  it  may  not 
be  thought,  that  that  thing  may  be  comprehended  by  man's 
words,  that  is  incomprehensible.  And  too  much  arrogancy 
it  were  for  dust  and  ashes  to  think  that  he  can?  worthily 
declare  his  maker.  It  passeth  far  the  dark  understanding 
and  wisdoni  of  a  mortal  man,  to  speak  sufficiently  of  that 
divine  majesty,  which  the  angels  cannot  understand.  W^e 
shall  therefore  lay  apart  to  speak  of  the'i  profound  and  un- 
searchable nature  of  almighty  God,  rather  acknowledging 
om*  weakness,  than  rashly  to  attempt  that  is  above  all  man's 
capacity  to  compass.  It  shall  better  suffice  us  in  low  hu- 
mility to  reverence  and  dread  his  majesty,  which  we  cannot 
comprise,  than  by  overmuch  curious  searching  to  be  over- 
charged with  the  glory.  We  shall  rather  turn  our  whole 
contemplation  to  answer  a  while  his  goodness  towards  us, 
wherein  we  shall  be  much  more  profitably  occupied,  and 
more  may  we  be  bold  to  search.  To  consider  the""  great 
power  he  is  of,  can  but  make  us  dread  and  fear.    To  con- 

k  come]  cometh  A. 
^  mediaiion]  meditation  A. 
^  profitably]  wholesomely  A. 
n  parts]  our  parts  A. 


36' 


0  hearkening]  hearing  A. 
p  can]  could  A. 

1  the]  that  A. 
'  the]  this  A. 


422 


The  First  Part  of  the  Sermon 


sider  his  high  wisdom,  might  utterly  discomfort  our'  frailty 
to  have  any  thing  to  do«  with  him:  but  in  consideration  of 
his  inestimable  goodness,  we  take  good  heart  again  to  trust 
well  unto  him.  By  his  goodness  we  be  assured  to  take  him 
for  our  refuge,  our  hope  and  comfort,  our  merciful  father, 
in  all  the  course  of  our  Uves.  His  power  and  wisdom  com- 
pel! eth  us  to  take  him  for  God  omnipotent,  invisible,  having 
rule  in  heaven  and  earth,  having  all  things  in  his  subjection, 
and  will  have  none  in  council  with  him,  nor  any  to  ask  the 


(Dan.  4. 35.]    rcasou  of  his  doiug.    For  he  may  do  what  liketh  him^  and 
Dan,  11.  [16.]  ^q^^q  ^^^^  rcstst  huTi .  For  he  ivorketh  all  things  in  his  secret 
Prov.  16.  [4.]  judgment  to  his  own  pleasure,  y^^:>  even  the  wicked  to 
damnation,  saith  Solomon.  By  the  reason  of  his*  nature,  he  is 
Heb.  12.  [29.    Called  in  scripture  consuming  fire,  he  is  called  a  terrible  and 
Deut.  4.24.]    fgarful  God.    Of  this  behalf,  therefore,  we  have"  no  fami- 
liarity, no  access  unto  him ;  but  his  goodness  again  temper- 
eth'^  the  rigour  of  his  high  power,  and  maketh  us  bold,  and 
putteth  us  in  hope  that  he  will  be  conversant  with  us,  and 
easy  unto  us. 

It  is  his  goodness  that  moveth  him  to  say  in  scripture, 
Prov.  s.  [31.]   It  is  my  delight  to  he  with  the  children  of  men.    It  is  his 


goodness  that  moveth  him  to  call  us  unto  him,  to  offer  us 
his  friendship  and  presence.  It  is  his  goodness  that  patiently 
suffereth  our  straying  from  him,  and  suffereth  us  long,  to 
win  us  to  repentance.  It  is  of  his  goodness  that  we  be 
created  reasonable  creatures,  where  else  he  might  have  made 
us  brute  beasts.  It  was  his  mercy  to  have  us  born  among 
the  number  of  Christian  people,  and  thereby  in  a  rnuch 
more  nighness  to  salvation,  where  we  might  have  been  born 
(if  his  goodness  had  rot  been)  among  the  Paynims,  clean 
void  from  God,  and  the  hope  of  everlasting  life.  And  what 
other  thing  doth  his  loving  and  gentle  voice,  spoken  in  his 
word,  where  he  calleth  us  to  his  presence  and  friendship, 
but  declare  his  goodness  only,  without  regard  of  our  wor- 
thiness ?  And  what  other  thing  doth  stir  him  to  call  us  to 
him,  when  we  be  strayed  from  him,  to  suffer  us  patiently, 
to  win  us  to  repentance,  but  only  his  singular  goodness,  no 
whit  of  our  deserving  ?  Let  them  all  come  together  that  be 
now  glorified  in  heaven,  and  let  us  hear  what  answer  they 
will  make  in  these  points  afore  rehearsed,  whether  their  first 
creation  was  of^  God's  goodness,  or  of  themselves.  For- 


Pfl.  100.  [3.]    sooth,  David  would  make  ansv/er  for  them  all,  and  say, 
Know  ye  for  surety,  even  the  Lord  is  God;  he  hath  made 


» to  do]  ado  A. 
t  his]  this  B. 

«  we  have]  we  may  have  A. 


*  tempereth]  temper  A. 
y  of]  in  B. 


for  Rogation  Week. 


423 


ns,  and  not  we  ourselves.  If  they  were  asked  again,  who 
should  he  thanked  for  their  regeneration,  for  their  justifica- 
tion, and  for  their  salvation  ?  whether  their  deserts,  or  God's 
goodness  only?  although  in  this  point  every  one  confess 
sufficiently  the  truth  of  this  matter  in  his  own  person ;  yet 
let  David  answer  by  the  mouth  of  them  all  at  this  time,  who 
cannot  choose  but  say,  Not  to  us,  0  Lord,  not  to  ns,  but  toPs.  115.  [i.] 
t/i7/  name  give  all  the  thank,  for  thy  loving  mercy,  and  for 
thy  truths  sake.  If  we  should  ask  again,  from  whence 
came  their  glorious  works  and  deeds,  which  they  wrought 
in  their  lives,  wherewith  God  was  so  highly  pleased  and 
worshipped  by  them  ?  let  some  other  witness  be  brought  in, 
to  testify  this  matter,  that  in  the  mouth  of  two  or  three  may 
the  truth  be  known. 

Verily,  that  holy  prophet  Esay  beareth  record  and  saith, 
O  Lord,  it  is  thou  of  thy  goodness  that  hast  wrought  «//isa.  26.  [12.] 
our  ivorks  in  us,  not  we  ourselves.  And  to  uphold  the  truth 
of  this  matter,  against  all  judiciaries  and  hypocrites,  which 
rob  almighty  God  of  his  honour,  and  ascribe  it  to  them- 
selves, St.  Paul  bringeth  in  his  belief:  We  be  not,  saith  he,2Cor.  3.  [5.] 
sufficient  of  ourselves,  as  of  ourselves,  once  to  think  any 
thing:  but  all  our  ableness  is  of  God's  goodness.  For  he  it  Acts  17.  [28.] 
is,  in  whom  we  have  all  our  being,  our  living,  and  moving. 
If  ye  will  know  furthermore  where  they  had  their  gifts  and 
sacrifices,  which  they  offered  continually  in  their  lives  to 
almighty  God,  they  cannot  but  agree  with  David,  where 
he  saith,  Of  thy  liberal  handy  O  Lord,  we  have  received  chTon.2'9. 
that  we  gave  nnto  thee.  If  this  holy  company  therefore 
confess*  so  constantly,  that  all  the  goods  and  graces,  where- 
with they  were  endued  in  soul,  came  of  the  goodness  of 
God  only ;  what  more  can  be  said  to  prove  that  all  that  is 
good  Cometh  from  almighty  God  ?  Is  it  meet  to  think  that 
all  spiritual  goodness  cometh  from  God  above  only;  and 
that  other  good  things,  either  of  nature  or  of  fortune  (as  we 
call  them)  cometh  of  any  other  cause  ?  Doth  God  of  his 
goodness  adorn  the  soul  with  all  the  powers  thereof,  as  it 
is;  and  cometh  the  gifts  of  the  body,  wherewith  it  is  en- 
dued, from  any  other?  If  he  doth  the  more,  cannot  he  do 
the  less  ?  "  To  justify  a  sinner,  to  new  create  him  from  a 
wicked  person  to  a  righteous  man,  is  a  greater  act,'^  saith 
St.  Augustin,  "than  to  make  such  a  new  heaven  and  earth 
as  is  already  made."  We  must  needs  agree,  that  whatsoever 
good  thing  is  in  us,  of  grace,  of  nature,  or  of  fortune^  is  of 
God  only,  as  the  only  author  and  worker. 


z  confess]  confesseth  A. 


»  or  of  fortune]  of  fortune  A. 


424 


The  First  Part  of  the  Sermon 


And  yet  it  is  not  to  be  thought  that  God  hath  created  all 
this  whole  universal  world  as  it  is,  and,  thus  once  made, 
hath  given  it  up  to  be  ruled  and  used  after  our  own  wits 
and  device,  and  so  taketh^  no  more  charge  therefore ;  as 
we  see  the  shipwright,  after  he  hath  brought  his  ship  to  a 
perfect  end,  then  delivereth  it^  to  the  mariners,  and  taketh** 
no  more  care^  thereof  Nay,  God  hath  not  so  created  the 
world,  that  he  is  careless  of  it  :  but  he  still  preserveth  it  by 
his  goodness,  he  still  stayeth  it  in  his  creation.  For  else 
without  his  special  goodness  it  could  not  stand  long  in  his 

Heb.  [1.3.3  condition.  And  therefore  St.  Paul  saith,  that  he  preserveth 
all  things,  and  beareth  them  up  still  in  his  word,  lest  they 
should  fall  without  him  to  their  nothing  again,  whereof 
they  were  made.  If  his  especiaF  goodness  were  not  every 
where  present,  ever}?"  creature  should  be  out  of  order,  and 
no  creature  should  have  his  property,  wherein  he  was  first 
created.  He  is  therefore  invisible  every  where,  and  in  ever}'' 
creature,  and  fulfilleth  both  heaven  and  earth  with  his  pre- 
sence :  in  the  fire,  to  give  heat ;  in  the  water,  to  give  mois- 
ture ;  in  the  earth,  to  give  fruit ;  in  the  heart,  to  give  his 
strength ;  yea,  in  our  bread  and  drink  is  he^,  to  give  us 
nourishment,  where  without  him  the  bread  and  drink  can- 
not give  sustenance,  nor  the  herb  health,  as  the  wise  man 

Wisd.  16.  [26.]  plainly  confesseth  it,  saying,  //  is  not  the  increase  of  fruits 
that  feedeth  men;  but  it  is  thy  word,  O  Lord,  ivhich  pre- 
serveth them  that  trust  in  thee.    And  Moses  agreeth  to  the 

Deut.  8.  [3.]  same,  when  he  saith,  Man^s  life  resteih  not  in  bread  only, 
but  in  every  ivord  ivhich  proceedeth  out  of  God^s  mouth. 
It  is  neither  the  herb  nor  the  plaster,  that  giveth  health  of 

Wisd.  i&.  112.2  themselves ;  but  thy  word,  O  Lord,  saith  the  wise  man, 
ivhich  healeth  all  things.  It  is  not  therefore  the  power  of 
the  creatures  which  worketh  their  effects,  but  the  goodness 
of  God  which  worketh  in  them.  In  his  word  truly  doth 
all  things  consist.  By  that  same  word  that  heaven  and 
earth  were  made,  by  the  same  are  they  upholden,  main- 

[2  Pet.  3. 7.]  tained,  and  kept  in  order,  saith  St.  Peter,  and  shall  be  till 
almighty  God  shall  withdraw  his  power  from  them,  and 
speak  their  dissolution.  If  it  were  not  thus,  that  the  good- 
ness of  God  were  effectually  in  his  creatures  to  rule  them, 
how  could  it  be  that  the  main  sea,  so  raging  and  labouring 
to  overflow  the  earth,  could  be  kept  within  his  bounds''  and 
banks,  as  it  is.^    That  holy  man  Job  evidently  spied  the 

^  taketh]  take  A.  '  especial]  special  A. 

^  delivereth  it]  delivereth  he  it  A.  s  is  he]  he  is  A. 
d  taketh]  take  A.  bounds]  bonds  A. 

«  care]  cure  A. 


for  Rogation  Week. 


425 


goodness  of  God  in  this  point,  and  confessed,  that  if  he  had 
not  a  special  goodness  to  the  preservation  of  the  earth,  it 
could  not  but  shortly  be  overflowed  of  the  sea.  How  could  CJob23.  ii.] 
it  be  that  the  elements,  so  divers  and  contrary  as  they  be 
among  themselves,  should  yet  agree  and  abide  together  in 
a  concord,  without  destruction  one  of  another,  to  serve  our 
use,  if  it  came  not  only  of  God's  goodness  so  to  temper 
them  ?  How  could  the  fire  not  burn  and  consume  all  things, 
if  it  were  let  loose  to  go  whither  it  would,  and  not  staid  in 
his  sphere  by  the  goodness  of  God,  measurably  to  heat  these 
inferior  creatures  to  their  riping  ?  Consider  the  huge  sub- 
stance of  the  earth,  so  heavy  and  great  as  it  is :  how  could 
it  so  stand  stably  in  the  space'  as  it  doth,  if  God's  goodness 
reserved  it  not  so  for  us  to  travel  on?  It  is  thou,  O  Zor^/, Ps.  104. [5.] 
saith  David,  ivhich  hast  founded  the  earth  in  his  stability; 
and  during  thy  icord  it  shall  never  reel  or  fall  down. 
Consider  the  great  strong  beasts  and  fishes,  far  passing  the 
strength  of  man  ;  how  fierce  soever  they  be  and  strong,  yet 
by  the  goodness  of  God  they  prevail  not  against  us,  but  are 
under  our  subjection,  and  serve  our  use.  Of  whom  came 
the  invention  thus  to  subdue  them,  and  make  them  fit  for 
our  commodities  ?  Was  it  by  man's  brain  ?  Nay,  rather  this 
invention  came  by  the  goodness  of  God,  which  inspired 
man's  understanding  to  have  his  piupose  of  every  creature. 
Who  teas  it,  saith  Job,  that  put  will  and  wisdom  in  man^s  Job  38.  [36.] 
head,  but  God  only,  of  his  goodness^?  And  as  the  same 
saith  again,  I  perceive  that  every  man  hath  a  mind;  but  z7[Job32. 8.] 
is  the  inspiration  of  the  Almighty  that  giveth  understand- 
ing. It  could  not  be,  verily,  good  Christian  people,  that 
man  of  his  own  wit  unholpen'  should  invent  so  many  and 
divers  devices  in  all  crafts  and  sciences,  except  the  goodness 
of  almighty  God  had  been  present  with  men,  and  had  stir- 
red their  wits  and  studies  of  purpose  to  know  the  natures 
and  disposition  of  all  his  creatures,  to  serve  us  sufficiently 
in  our  needs  and  necessities :  yea,  not  only  to  serve  our  ne- 
cessities, but  to  serve  our  pleasures  and  delight,  more  than 
necessity  requireth.  So  liberal  is  God's  goodness  to  us,  to 
provoke  us  to  thank  him,  if  any  hearts  we  have.  The  wise 
man,  in  his  contemplation  by  himself,  could  not  but  grant 
this  thing  to  be  true,  that  I  reason  unto  you.  In  his  hands,  wisd.  7.  cie.j 
saith  he,  be  we,  and  our  words,  and  all  our  wisdom,  and  all 
our  sciences  and  works  of  knowledge  :  for  it  is  he  that  gave 
me  the  true  mstruction  of  his  creatures,  both  to  know  the 
disposition  of  the  world,  and  the  virtues  of  the  elements, 


'  space]  place  A.  1  unholpen]  upholden  B. 

^  of  his  goodness]  his  goodness  B. 


426 


The  Second  Part  of  the  Sermon 


the  beginning  and  end  of  times,  the  change  and  diversities 
of  them,  the  course  of  the  year,  the  order  of  the  stars,  the 
natures  of  beasts,  and  the  powers  of  them,  the  power  of  the 
winds,  and  thoughts  of  men,  the  differences  of  planets,  the 
virtue  of  roots,  and  whatsoever  is  hid  and  secret  in  nature, 
I  learned  it.  The  artificer  of  all  these  taught  me  this  wis- 
Wisd.  9.  [13-  dom.  And  further  he  saith,  IVho  can  search  out  the  things 
that  be  in  heaven  ?  For  it  is  hard  for  us  to  search  such 
things  as  be  o?i  earth,  and  in  daily  sight  afore  us.  For 
our  wits  and  thoughts,  saith  he,  be  imperfect,  and  our  po- 
licies uncertain.  No  man  can  therefore  search  out  the 
meaning  in  these  things,  except  thou  givest  ivisdom,  and 
sendest  thy  spirit  from  above.  If  the  wise  man  thus  con- 
fesseth  all  things'"  to  be  of  God,  why  should  not  we  ac- 
knowledge it  ?  and  by  the  knowledge  of  it  consider  our  duty 
to  God  ward,  and  give"  him  thanks  for  his  goodness?  I  per- 
ceive that  I  am  far  here  overcharged  with  the  plenty  and 
copy  of  matter,  that  might  be  brought  in  for  the  proof  of 
this  cause.  If  I  should  enter  to  shew  how  the  goodness  of 
almighty  God  appeared  every  where  in  the  creatures  of  the 
world,  how  marvellous  they  be  in  their  creation,  how  beau- 
tiful^ in  their  order,  how  necessary  they  be  to  our  use ;  all 
with  one  voice  must  needs  grant  their  author  to  be  none 
other  but  almighty  God,  his  goodness  must  they  needs  extol 
and  magnify  every  where  :  to  whom  be  all  honour  and  glory 
for  evermore. 


The  Second  Part  of  the  Homily  for  Rogation  Week, 

In  the  former  part  of  this  homily,  good  Christian  people,  I 
have  declared  to  your  contemplation  the  great  goodness  of 
almighty  God,  in  the  creation  of  this  world,  with  all  the  fur- 
niture thereof,  for  the  use  and  comfort  of  man,  whereby  we 
might  ratherP  be  moved  to  acknowledge  our  duty  again  to 
his  majesty.  And  I  trust  it  hath  wrought  not  only  beliefs 
in  you,  but  also  it  hath  moved  you  to  render  your  thanks 
secretly  in  your  hearts  to  almighty  God  for  his  loving  kind- 
ness. But  yet  peradventure  some  will  say,  that  they  can 
agree  to  this,  that  all  that  is  good  pertaining  to  the  soul,  or 
whatsoever  is  created  with  us  in  body,  should  come  from  God, 
as  from  the  author  of  all  goodness,  and  from  none  other. 


"  all  things]  all  these  things  A. 
»  and  give]  to  give  A. 
o  beautiful]  beautified  A. 


p  rather]  the  rather  A. 
1  belief]  credit  A. 


for  Rogation  Week. 


427 


But  of  such  things  as  be  without  them  both,  I  mean  such 
good  things  which  we  call  goods  of  fortune,  as  riches,  au- 
thority, promotion,  and  honour ;  some  men  may  think,  that 
they  should  come  of  our  industry  and  diligence,  of  our  la- 
bour and  travail,  rather  than  supernaturally.  Now  then 
consider,  good  people,  if  any  author  there  be  of  such  things 
concurrent  with''  man's  labour  and  endeavour,  were  it  meet 
to  ascribe  them  to  any  other  than  to  God  ?  as  the  Paynim' 
philosophers  and  poets  did  err,  which  took  fortune,  and 
made  her  a  goddess,  to  be  honoured  for  such  things.  God 
forbid,  good  Christian  people,  that  this  imagination  should 
earnestly  be  received  of  us  that  be  worshippers  of  the  true 
God,  whose  works  and  proceedings  be  expressed  manifestly 
in  his  word.  These  be  the  opinions  and  sayings  of  infidels, 
not  of  true  Christians.  For  they  indeed  (as  Job  maketh 
mention)  believe  and  say,  that  God  hath  his  residence  andJoh.Q2.ni.-i 
resting-place  in  the  clouds,  and  consider eth^  nothing  of  our 
matters.  Epicures  they  be  that  imagine  that  he  walketh 
about  the  coasts  of  the  heavens,  and  hath"  no  respect  of 
these^  inferior  things,  but  that  all  these  things  should  pro- 
ceed either  by  chance  ory  at  adventure,  or  else  by  disposi- 
tion of  fortune,  and  God  to  have  no  stroke  in  them.  What 
other  thing  is  this  to  say,  than  as  the  fool  supposeth  ni  hisps.  14.  [i.] 
heart,  there  is  no  God  ?  Whom  we  shall  none  otherwise  re- 
prove, than  with  God's  own  words  by  the  mouth  of  David  : 
Hear,  my  people,  saith  he,  for  lam  thy  God,  thy  very  God.  Vs.  50.  [7-12.J 
t^ll  the  beasts  of  the  tvood  are  mine;  sheep  and  oxen  that 
wander  in^  the  mountains.  I  have  the  knowledge  of  all  the 
fowls  of  the  air;  the  beauty  of  the  field  is  my  handy-work; 
mine  is  the  whole  circuit  of  the  world,  and  all  the  plenty  that 
is  in  it.  And  again  the  prophet*  Jeremy,  Thinkest  thou  jer.  23.103, 
that  I  am  a  God  of  the  place  nigh  me,  saith  the  Lord,and'^^'^ 
not  a  God  far  off?  Can  a  man  hide  himself  in  so  secret  a 
corner,  that  I  shall  not  see  him?  Do  not  I  fulfil  and  replen- 
ish both  heaven  and  earth  ?  saith  the  Lord.  Which  of 
these  two  should  be  most  believed  ?  Fortune,  whom  they 
paint  to  be  blind  of  both  eyes,  ever  unstable  and  unconstant 
in  her^  wheel,  in  whose  hands  they  say  these  things  be  ?  or 
God,  in  whose  hand  and  power  these  things  be  indeed,  who 
for  his  truth  and  constancy^  was  yet  never  reproved  ?  For 
his  sight  looketh  through  heaven  and  earth,  and  seeth  all 


'  with]  of  B. 

*  Paynim]  Paynims  B. 

*  considereth]  consider  A. 
"  hath]  have  A. 

*  of  these]  to  these  A. 


y  or]  and  A. 

^  wander  in]  wandereth  on  A. 
•  the  prophet]  by  the  prophet  A. 
b  her]  their  A. 
«  constancy]  Constance  A. 


428 


The  Second  Part  of  the  Ser7non 


things  presently  with  his  eyes.  Notiiing  is  too  dark  or  hidden 
from  his  knowledge,  not  the  privy  thoughts  of  men's  minds. 
Truth  it  is,  that  God  is  all  riches,  all  power,  all  authority, 
all  health,  wealth,  and  prosperity ;  of  the  which  we  should 
have  no  part  without  his  liberal  distribution,  and  except  it 
came  from  him  above.    David  first  testifieth'*  of  riches  and 


Ps.  104.  [28.]   possessions :  If  thou  givest  good  luck,  they  shall  gather; 

and  if  thou  openest  thy  hand,  they  shall  be  full  of  goodness: 
but  if  thou  turnest  thy  face,  they  shall  be  troubled.  And 

Prov.  10.  [22  ]  Solomon  saith,  It  is  the  blessing  of  the  Lord  that  maketh 
rich  men.    To  this  agreeth  that  holy  woman  Ann,  where 

1  Sam.  2.  [7,    shc  saith  in  her  song.  It  is  the  Lord  that  maketh  the  poor, 


and  maketh  the  rich;  it  is  he  that  promoteth  and  pullet h 
down;  he  can  raise  a  needy  man  from  his  misery,  and  from 
the  dunghill;  he  can  lift  up  a  poor  personage  to  sit  with 
princes,  and  have  the  seat  of  glory;  for  all  the  coasts  of 
the  earth  be  his.  Now  if  any  man  will  ask,  what  shall  it 
avail  us  to  know  that  every  good  gift,  as  of  nature  and  for- 
tune, (so  called,)  and  every  perfect  gift,  as  of  grace,  con- 
cerning the  soul,  to  be  of  God,  and  that  it  is  his  gift  only } 
Forsooth  for  many  causes  it  is^  convenient  for  us  to  know 
it ;  for  so  shall  we  know,  if  we  confess  the  truth,  who  ought 
justly  to  be  thanked  for  them.  Our  pride  shall  be  thereby 
abated,  perceiving  nought  to  come  of  ourselves  but  sin  and 
vice  :  if  any  goodness  be  in  us,  to  refer  all  laud  and  praise 
for  the  same  to  almighty  God.  It  shall  make  us  not  to  ad- 
vance^  ourselves  before  our  neighbour,  to  despise  him  for 
that  he  hath  fewer  gifts,  seeing  God  giveth  his  gifts  where 
he  will.    It  shall  make  us,  by  the  consideration  of  our  gifts, 


Jer.  9.  [23.]     uot  to  cxtol  oui'selvcs  before  our  neighbours.  It  shall  make 


the  wise  man  not  to  glory  in  his  wisdom^,  nor  the  strong 
man  in  his  strength,  nor  the  rich  to  glory  in  his  riches,  but 
in  the  living  God,  which  is  the  author  of  all  these;  lest  if 
we  should  do  so,  we  might  be  rebuked  with  the  words  of 


1  Cor.  4.  [7.]    St.  Paul,  What  hast  thou,  that  thou  hast  not  received?  Jind 


if  thou  hast  received  it,  why  gloriest  thou^^  in  thyself,  as 
though  thou  hadst  not  received  it?  To  confess  that  all  good 
things  Cometh  from  almighty  God,  is  a  great  point  of  wis- 
dom, my  friends :  for  so  confessing,  we  know  whither  to  re- 
sort for  to  have  them,  if  we  want ;  as  St.  James  biddeth' 


James  1.  [5.]  US,  sayiug.  If  any  man  wanteth  the  gift  of  wisdom,  let  him 
ask  it  of  God,  that  gives  it;  and  it  shall  be  given  him.  As 
the  wise  man,  in  the  want  of  such  a  like  gift,  made  his  re- 


*  testifieth]  testifieth  it  A. 

*  it  is]  is  it  A. 

'  not  to  advance]  to  advance  B. 


K  in  his  wisdom]  of  his  wisdom  B. 
^  gloriest  thou]  gloriest  A. 
i  biddeth]  bid  A. 


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429 


course  to  God  for  it,  as  he  testifieth  in  his  book:  After  I  wisd. [8.21.] 
knew,  saith  he,  that  otherwise  I  could  not  be  chaste,  except 
God  granted  it,  (and  tliis  was,  as  he  there  writeth,  high 
wisdom,  to  know  wliose  gift  it  was,)  I  made  haste  to  the 
Lord,  and  earnestly  besought  him,  even  from  the  roots  of 
my  heart,  to  have  it.  I  would  to  God,  my  friends,  that  in 
our  wants  and  necessities  we  would  go  to  God,  as  St.  James 
biddeth,  and  as  the  wise  man  teacheth  us  that  he  did.  I 
would  we  believed  steadfastly  that  God  only  gives  them  :  if 
we  did,  we  shouldi^  not  seek  our  want  and  necessity  of  the 
devil  and  his  ministers  so  oft  as  we  do,  as  daily  experience 
declareth  it.  For  if  we  stand  in  necessity  of  corporal  health, 
whither  go  the  common  people,  but  to  charms,  witchcrafts, 
and  other  delusions  of  the  devil?  If  we  knew  that  God 
were  the  author  of  this  gift,  we  would  only  use  his  means 
appointed,  and  bide  his  leisure,  till  he  thought  it  good  for 
us  to  have  it  given :  if  the  merchant  and  worldly  occupier 
knew  that  God  is  the  giver  of  riches,  he  would  content  him- 
self with  so  much  as  by  just  means,  approved  of  God,  he 
could  get  to  his  living,  and  would  be  no  richer  than  truth 
would  suffer  him;  he  would  never  procure  his  gain,  and 
ask  his  goods  at  the  devil's  hand.  God  forbid,  ye  will  say, 
that  any  man  should  take  his  riches  of  the  devil.  Verily, 
so  many  as  increase  themselves  by  usury,  by  extortion,  by 
perjury,  by  stealth,  by  deceits  and  craft,  they  have  their 
goods  of  the  devil's  gift.  And  all  they  that  give  themselves 
to  such  means,  and  have  renounced  the  true  means  that  God 
hath  appointed,  have  forsaken  him,  and  are  become  wor- 
shippers of  the  devil,  to  have  their  lucres  and  advantages. 
They  be  such  as  kneel  down  to  the  devil  at  his  bidding, 
and  worship  him  :  for  he  promiseth  them  for  so  doing,  that 
he  will  give  them  the  world,  and  the  goods  therein.  They 
cannot  otherwise  better  serve  the  devil,  than  to  do  his  plea- 
sure and  commandment :  and  his  motion  and  will  it  is,  to 
have  us  forsake  the  truth,  and  betake  us  to  falsehood,  to 
lies,  and  perjuries.  They  therefore  which  believe'  perfectly 
in  their  heart  that  God  is  to  be  honoured,  and  requested 
for  the  gift  of  all  things  necessary,  would  use  none  other™ 
means  to  relieve  their  necessities,  but  truth  and  verity,  and 
would  serve  God  to  have  competency  of  all  things  necessary. 
The  man  in  his  need  would  not  reheve  his  want  by  stealth. 
The  woman  would  not  relieve  her  necessity  and  poverty  by 
giving  her  body  to  other  in  adultery  for  gain.  If  God  be 
the  author  indeed  of  life,  health,  riches,  and  welfare,  let  us 

*  should]  would  A.  »  none  other]  no  other  A.  , 

'  believe]  believed  A. 
37 


430  The  Second  Part  of  the  Sermon 


make  our  recourse  to  him,  as"  the  author,  and  we  shall 
have  it,  saith  St.  James.  Yea,  it  is  high  wisdom,  by  the 
wise  man  therefore,  to  know  whose  gift  it  is,  for  many  other 
skills  it  is  wisdom  to  know  and  believe  that  all  goodness® 
and  graces  be  of  God,  as  the  author.  Which  thing  well 
considered  must  needs  make  us  think  that  we  shall  make 
account  for  that  which  God  giveth  us  to  possess?,  and 
therefore  shall  make  us  to  be  more  diligent  well  to  spend 
them  to  God's  glory,  and  to  the  profit  of  our  neighbour, 
that  we  may  make  a  good  account  at  the  last,  and  be  praised 
for  good  stewards,  that  we  may  hear  these  words  of  our 

Malt.  25.  C2I.]  judge:  Well  done,  good  servant  and  faithful;  thou  hast 
been  faithful  in  little,  I  ivill  make  thee  ruler  over"^  much; 
go  in  ifito^  thy  master^ s  joy.  Besides,  to  believe  certainly 
God  to  be  the  author  of  all  gifts"  that  we  have,  shall  make 
us  to  be  in  silence  and  patience,  when  they  be  taken  again 
from  us.  For  as  God  of  his  mercy  doth  grant  us  them  to 
use,  so  other  whiles  he  doth  justly  take  them  again  from  us, 
to  prove  our  patience,  to  exercise  our  faith,  and  by  the 
means  of  the  taking  away  of  a  few,  to  bestow  the  more 
warily  those  that  remain,  to  teach  us  to  use  them  the  more 
to  his  glory,  after  he  giveth  them  to  us  again.  Many  there 
be  that  with  mouth  can  say,  that  they  believe  that  God  is 
the  author  of  every  good  gift  that  they  have :  but  in  the 
time  of  temptation  they  go  back  from  this  belief*.  They 
say  it  in  word,  but  deny  it  in  deed.  Consider  the  custom** 
of  the  world,  and  see  whether  it  be  not  true.  Behold  the 
rich  man,  that  is  endued  with  substance ;  if  by  any  adver- 
sity his  goods  be  taken  from  him,  how  fumeth  and  fretteth 
he  !  how  murmureth  he  and  despaireth  !    He  that  hath  the 

,  gift  of  good  reputation,  if  his  name  be  any  thing  touched 

by  the  detractor,  how  unquiet  is  he  !  how  busy  to  revenge 
his  despite  !  If  a  man  hath  the  gift  of  wisdom,  and  fortune 
to  be  taken  of  some  evil  wilier  for  a  fool,  and  is  so  reported, 
how  much  doth  it  grieve  him  to  be  so  esteemed  !  Think  ye 
that  these  believe  constantly  that  God  is  the  author  of  these 
gifts  ?  If  they  believe"  it  verily,  why  should  they  not  pa- 
tiently suffer  God  to  take  away  his  gifts  again,  which  he 
gave  them  freely,  and  lent  for  a  time  ?  But  ye  will  say,  I 
could  be  content  to  resign  to  God  such  gifts,  if  he  took  . 
them  again  from  me :  but  now  are  they  taken  from  me  by 


■  as]  as  td  A.  •  all  gifts]  all  the  gifts  A. 

o  goodness]  goods  A.  '  belief  ]  behalf  A. 

p  possess]  occupy  A.  "  Consider  the  custom]  Consider 

«i  over]  other  A.  me  the  usage  A. 

'  go  in  into]  go  into  A.  »  believe]  believed  A. 


for  Rogation  Week. 


431 


evil  chances  and  false  shrews,  by  naughty  wretches ;  how 
should  I  take  this  thing  patiently  ?  To  this  may  be  an- 
swered, that  almighty  God  is  of  his  natm-e  invisible,  and 
Cometh  to  no  man  visibly^  after  the  manner  of  man,  to  take 
away  his  gifts  that  he  lent.  But  in  this  point  whatsoever 
God  doth,  he  bringeth  it  about  by  his  instruments  ordained 

.  thereto.  He  hath  good  angels,  he  hath  evil  angels ;  he  hath 
good  men,  and  he  hath  evil  men ;  he  hath  hail  and  rain,  he 
hath  wind  and  thunder,  he  hath  heat  and  cold.  Innumer- 
able instruments  hath  he,  and  messengers,  by  whom  again 
he  asketh  such  gifts  as  he  committeth  to  our  trust,  as  the  wise 
man  confesseth.  The  creature  must  needs  wait,  to  serve  his  wisd.  is.  [8.] 
maker,  to  be  fierce  against  unjust  men  to  their  punishment. 
For  as  the  same  author  saith.  He  armeth  the  creature  to  re- 
venge his  enemies,  and  otherwhiles^  to  the  probation  of  our 
faith,  stirreth  he  up  such  storms.  And  therefore  by  what 
mean  and  instrument  soever  God  takes  from  us  his  gifts,  we 
must  patiently  take  God's  judgment  in  worth,  and  aclmow- 
ledge  him  to  be  the  taker  and  giver,  as  Job  saith.  The  Lord Johi.  C2i.] 
gave^  and  the  Lord  took,  when  yet  his  enemies  drave^-  his 
cattle  away,  and  when  the  devil  slew  his  children,  and 
afflicted  his  body  with  grievous'^  sickness.  Such  meekness 
was  in  that  holy  king  and  prophet  David  ;  when  he  was  re- 
viled of  Semei  in  the  presence  of  all  his  host'',  he  took  it 
patiently,  and  reviled  not  again,  but  as  confessing  God  to  be 
the  author  of  his  innocency  and  good  name,  and  offering  it 
to  be  at  his  pleasure  :  Let  him  alone,  (saith  he  to  one  of  his 
servants^  that  would  have  revenged  such  despite,)  for  God 
hath  commanded  him  to  curse  David,  and  peradventure  i  Sam.  le.  cio- 
God  intendeth  thereby  to  render  me  some  good  turn  for  this  ^^'^ 

.curse  of  him  to-day.  And  though  the  minister  otherwhiles 
doth  evil  in  his  act,  proceeding  of  malice ;  yet  forasmuch  as 
God  turneth  his  evil  act  to  a  proof  of  our  patience,  we 
should  rather  submit  ourselves^  in  patience,  than  to  have  in- 
dignation at  God's  rod,  which  peradventure,  when  he  hath 
corrected  us  to  our  nurture,  he  will  cast  it  into  the  fire,  as  it 
deserveth.  Let  us  in  like  manner  truly  acknowledge  all  our 
gifts  and  prerogatives  to  be  ^o  God's  gifts,  that  we  shall  be 
ready  to  resign  them  up  at  his  will  and  pleasure  again. 
Let  us  throughout  our  whole  lives  confess  all  good^  things 
to  come  from  God^,  of  what  name  or  nature  soever  they 
be,  not  of  these  corruptible  things  only,  whereof  I  have 


y  visibly]  visible  B. 
*  drave]  drove  A. 
»  grievous]  a  grievous  A. 
^  his  host]  the  host  A. 


c  servants]  knights  A. 
^  ourselves]  ourself  A. 
«  good]  these  A. 
f  from  God]  of  God  A. 


432 


The  Third  Part  of  the  Sermon 


now  last  spoken,  bnt  much  more  of  all  spiritual  graces  be- 
hoveable  for  our  soul,  without  whose  goodness  no  man  is 
called  to  faith,  or  staid  therein,  as  I  shall  hereafter  in  the  next 
part  of  this  homily  declare  to  you.  In  the  mean  season, 
forget  not  what  hath  already  been  spoken  to  you,  forget  not 
to  be  conformable^  in  your  judgments  to  th(;  truth  of  this 
doctrine'-,  and  forget  not  to  practise  the  same  in  the  whole 
state  of  your  life,  whereby  ye  shall  obtain  the  blessing  pro- 
mised by  our  saviour  Christ :  Blessed  be  they  which  hear 
the  word  of  God,  and  fulfil'  it  in  life.  Which  blessing  he 
grant  to  us  all,  who  reigneth  over  all,  one  God  in  trinity,  the 
Father,  the  Son,  and  the  Holy  Ghost;  to  whom  be  all  honour 
and  glory  for  ever.  Amen. 


The  Third  Part  of  the  Homily  for  Rogation  Week, 

I  PROMISED  to  you  to  declare  that  all  spiritual  gifts 
and  graces  come"^  specially  from  God.  Let  us  consider  the 
truth  of  this  matter,  and  hear  what  is  testified  first  of  the 
gift  of  faith,  the  first  entry  into  the  Christian  life,  without 
the  which  no  man  can  please  God.  For'  St.  Paul  confess- 
Ephes.2.  L8.]  eth  it  plainly  to  be  God's  gift,  saying,  Faith  is  the  gift  of 
1  Pet.  1.  [5,]  God.  And  again,  St.  Peter  saith.  It  is  of  God\^  power  that 
ye  he  kept  through  faith  to  salvation.  It  is  of  the  goodness 
of  God  that  we  faulter  not  in  our  hope  unto  him.  It  is 
verily  God's  work  in  us,  the  charity  wherewith  we  love  our 
brethren.  If  after  our  fall  we  repent,  it  is  by  him  that  we 
repent,  which  reacheth  forth  his  merciful  hand  to  raise  us 
up.  If  any  will  we  have  to  rise,  it  is  he  that  preventeth 
our  will,  and  disposeth  us  thereto.  If  after  contrition  we 
feel  our  conscience  at  peace  with  God  through  remission  of 
our  sin,  and  so  be  reconciled  again  to  his  favour,  and  hope 
to  be  his  children  and  inheritors  of  everlasting  life;  who 
worketh  these  great  miracles  in  us  ?  Our  worthiness,  our 
deservings  and  endeavours,  our  wits,  and  virtue  }  Nay 
verily,  St.  Paul  will  not  suffer  flesh  and  clay  to  presume 
[2  Cor.  5.18,  to  such  arrogaucy,  and  therefore  saith,  ^ll  is  of  God, 
19-]  which  hath  reconciled  its  to  himself  by  Jesus  Christ.  For 

God  was  in  Christ  when  he  reconciled  the  world  unto 
himself.  ,God,  the  Father  of  all  mercy,  wrought  this  high 
benefit  unto  us,  not  by  his  own  person,  but  by  a  mean, 
by  no  less  mean  than  his  only  beloved  son,  whom  he 

8  conformable]  comfortable  B.  ^  come]  cometh  A. 

»>  this  doctrine]  his  doctrine  B.  '  For]  First  A. 

fulfil]  fulfil ieth  A. 


for  Rogation  Week. 


433 


spared  not  from  any  pain  and  travail  that  might  do  us 
good.    For  upon  him  he  put  our  sins,  upon  him  he  made 
our  ransom ;  him  he  made  the  mean  betwixt  us  and  him- 
self, whose  mediation  was  so  acceptable  to  God  the  Father, 
through  his  absolute™  and  perfect  obedience,  that  he  took  his 
act  for  a  full  satisfaction  of  all  our  disobedience  and  rebellion, 
whose  righteousness  he  took  to  weigh  against  our  sins, 
whose  redemption  he  would  have  stand  against  our  damna- 
tion.   In  this  point,  what  have  we  to  muse  within  ourselves, 
good  friends  ?    I  think  no  less  than  that  which  St.  Paul  said 
in  the  remembrance"  of  this  wonderful  goodness  of  God, 
Thanks  he  to  almighty  God,  through  Christ  Jesus        Rom.  7.  [25.] 
Lord:  for  it  is  he,  for  whose  sake  we  received  this  highl^vi^^s.i.s.^ 
gift  of  grace.    For  as  by  tiim  (being  the  everlasting  wis- C^oioss.  1.  le.j 
dom)  he  wrought  all  the  world  and  that  is  contained  there- 
in; so  by  him  only  and  wholly  would  he  have  all  things 
restored  again  in  heaven  and  in  earth.    By  this  our  hea- 
venly mediator  therefore  do  we  know  the  favour  and  mercy 
of  God  the  Father ;  by  him  know  we  his  will  and  pleasure 
towards  us  ;  for  he  is  the  brightness  of  his  father  s  glory,      1-  C3  j 
and  a  very  clear  image  and  pattern  of  his  substance.  It 
is  he,  Avhom  the  Father  in  heaven  delighteth  to  have  for  his  Matt.  3.  [17.] 
well-beloved  son,  whom  he  authorized  to  be  our  teacher,  [Matt.  17. 5.] 
whom  he  charged  us  to  hear,  saying,  Hear  him.    It  is  he,Epiies.  1.  [S.] 
by  whom  the  Father  of  lieaven  doth  bless  us  with  all  spi- 
ritual and  heavenly  gifs;  for  whose  sake  and  favour  (writ- John  1.  [I6.] 
eth  St.  John)  we  have  received  grace  and  favour.    To  this 
our  saviour  and  mediator  hath  God  the  Father  given  the 
power  of  heaven  and  earth,  and  the  whole  jurisdiction  and 
authority,  to  distribute  his  goods  and  gifts  committed  to  him : 
for  so  writeth  the  apostle,  To  every  one  of  us  is  grace  given,  Ephes.  4.  [7.-\ 
according  to  the  measure  of  Chris t^s  giving     And  there- 
upon to  execute  his  authority  committed,  after  that  he  had 
brought  sin  and  the  devil  to  captivity,  to  be  no  more  hurt- 
ful to  his  members,  he  ascended  up  to  his  father  again, 
and  from  thence  sent  liberal  gifts  to  his  well-beloved  ser- 
vants, and  hath  still  the  power  to°  the  world's  end  to  dis- 
tribute his  father's  gifts  continually  in  his  church,  to  the 
establishment  and  comfort  thereof    And  by  him  hath  al- 
mighty God  decreed  to  dissolve  the  Avorld,  to  call  all  before 
him,  to  judge  both  the  quick  and  the  dead,  and  finally  by 
him  shall  he  condemn  the  wicked  to  eternal  fire  in  hell, 
and  give  the  good  eternal  life,  and  set  them  assuredly  in 
presence  with  him  in  heaven  for  evermore.    Thus  ye  see 

*°  absolute]  profound  A.  St.  Paul,  in  the  said  remembrance  A. 

"  St.  Paul  said  in  the  remembrance]      °  to]  till  A. 

37* 


434 


The  Third  Part  of  the  Sermon 


how  all  is  of  God,  by  his  son  Christ,  our  Lord  and  saviour. 
Remember,  I  say  once  again,  your  duty  of  thanks,  let 
them  be  never  to  want,  still  enjoini'  yourself  to  continue 
in  thanksgiving ;  ye  can  offer  to  God  no  better  sacrifice : 

Pa.  50.  [14.]  for  he  saith  himself,  //  is  ike  sacrifice  (f  praise  and  thanks 
that  shall  honoar  me.  Which  thing  was  well  perceived  of 
that  holy  prophet  David,  when  he  so  earnestly  spake  to 

Ps,  103.  [1,2.]  himself  thus:  0  -mi/  soid,  bless  thou  the  Lord;  and  all  that 
is  luithin  me,  bless  his  holy  name.  I  say  once  again,  O  my 
soul,  bless  thou  the  Lord,  and  never  fors^et  his  manifold 
rewards.  God  give  us  grace,  good  people,  to  know  these 
things,  and  to  feel  them  in  our  hearts.  This  knowledge 
and  feeling  is  not  in  ourself  by  ourself  it  is  not  possible 
to  come  by  it;  a  greats  pity  it  were  that  we  should  lose  so 
profitable  knowledge.  Let  us  therefore  meekly  call  upon 
that  bountiful  spirit,  the  Holy  Ghost,  which  proceedeth 
from  our  father  of  mercy,  and  from  our  mediator  Christ, 
that  he  would  assist  us,  and  inspire  us  with  his  presence, 
that  in  him  we  may  be  able  to  hear  the  goodness  of  God 
declared  unto  us  to  our  salvation.  For  without  his  lively 
and  secret  inspiration  can  we'"  not  once  so  much  as  speak 
the  name  of  our  mediator,  as  St.  Paul  plainly  testilieth : 

1  Cor.  12.  [3.]  No  man  can  once  name  our  Lord  Jesus^  Christ,  but  in  the 
Holy  Ghost.  Much  less  should  we  be  able  to  believe 
and  know  these  great  mysteries  that  be  opened  to  us  by 

icor.  2.  [11,  Christ.  St.  Paul  saith,  that  no  man  can  know  tvhat  is 
of  God,  but  the  Spirit  of  God.  */is  for  us,  saith  he,  ive 
have  received  not  the  spirit  <f  the  world,  bat  the  spirit 
which  is  of  God;  for  this  purpose  ;  that  in  that  holy  Spirit 
ive  might  know  the  things  that  be  given  us  by  Christ.  Tiie 
wise  man  saith,  that  in  the  power  and  virtue  of  the  Holy 
Ghost  resteth  all  wisdom  and  all  ability  to  know  God,  and  to 

wisd.  9.  [13.]  please  him.  For  he  writeth  thus  ;  li  e  know  that  it  is  not 
in  man''s  power  to  guide  his  goings.  No  man  can  know 
thy  pleasure,  except  thou  givest  wisdom,  and  sendest  thy 

[Wisd.  9. 10.]  holy  spirit  from  above.  Send  him  down  therefore,  prayeth 
he  to  (^o([,  from  the^  holy  heavens,  and  from  the  throne  of 
thy  majesty,  that  he  may  be  with  me,  a)id  labour  with  me, 
that  so  I  may  know  what  is  acceptable  before  thee.  Let  us 
with  so  good  heart  pray,  as  he  did,  and  we  shall  not  fail  but 
to  have  his  assistance.  For  he  is  soon  seen  of  them  that  love 
him,  he  will  be  found  of  them  that  seek  him :  for  very  li- 
beral and  gentle  is  the  spirit  of  wisdom.    In  his  power  shall 


P  enjoin]  join  A. 

1  a  greai]  and  great  A. 

'  can  we]  we  can  A. 


'  Jesus]  Jesu  A. 
«  the]  thy  A. 


for  Rogation  Week. 


435 


we  have  sufficient  ability  to  know  our  duty  to  God,  in  him 
shall  we  be  comforted  and  couraged  to  walk  in  our  duty,  in 
him  shall  we  be  meet  vessels  to  receive  the  grace  of  almighty 
God  :  for  it  is  he  that  purgeth  and  purifieth  the  mind  by  his 
secret  working.  And  he  only  is  present  every  v/here  by  his 
invisible  power,  and  containeth  all  things  in  his  dominion. 
He  lighteneth  the  heart  to  conceive  worthy  thoughts  to  al- 
mighty God,  he  sitteth  in  the  tongue  of  man  to  stir  him  to 
speak  his  honour;  no  language  is  hid  from  him,  for  he 
hath  the  knowledge  of  all  speech,  he  only  ministereth  spi- 
ritual strength  to  the  powers  of  our  soul  and  body.  To 
hold  the  way  which  God  had  prepared  for  us  to  walk 
rightly  in  our  journey,  we  must  acknowledge  that  it  is  in 
the  power  of  his  spirit,  which  helpeth  our  infirmity.  That  Rom.  8.  [26.] 
we  may  boldly  come  in  prayer,  and  call  upon  almighty 
God  as  our  father,  it  is  by  this  holy  Spirit,  which  maketh  Gai.  4.  [g.] 
intercession  for  us  with  continual  sighs.  If  any  gift  we 
have,  wherewith  we  may  work  to  the  glory  of  God,  and 
profit  of  our  neighbour,  all  is  wrought  by  his  own  and  seif-i  cor.  12.  [8- 
same  spirit,  which  maketh  his  distributions  peculiarly  to^^  -' 
every  man  as  he  will.  If  any  wisdom  we  have,  it  is  not  of 
ourselves,  we  cannot  glory  therein,  as  begun  of  ourselves ; 
but  we  ought  to  glory  in  God  from  whom  it  came  to  us,  as 
the  prophet  Jeremy  writeth,  Let  him  that  rejoiceth^  rejoice  Jer.^.  [24.] 
in  this,  that  he  under st and eth  and  knoiveth  me;  for  I  am 
the  Lord,  which  shew^  mercy,  judgment,  and  righteous- 
ness in  the  earth;  for  in  these  things  I  delight,  saith  the 
Lord.  This  wisdom  cannot  be  attained,  but  by  the  di- 
rection of  the  Spirit  of  God,  and  therefore  it  is  called  spi- 
ritual wisdom.  And  no  where  can  we  more  certainly  search 
for  the  knowledge  of  this  will  of  God,  (by  the  which  we 
must  direct  all  our  works  and  deeds,)  but  in  the  holy  scrip- 
tures,yt^r  they  be  they  that  testify  of  A/?/?,  saith  our  saviour  Johns.  [39.] 
Christ.  It  may  be  called  knowledge  and  learning,  that  is 
otherwhere  gotten  without''  the  word:  but  the  wise  man 
plainly  testifieth,  that  they  all  he  but  vain,  which  have  7^0/ ^'isd.  13.  [i.] 
in  them  the  wisdom  of  God.  We  see  to  what  vanity  the  old 
philosophers  came,  whoJ'  were  destitute  of  this  science^ 
gotton  and  searched  for  in  his  word.  We  see  what  vanity 
the  school-doctrine  is  mixed  with,  for  that  in  this  word  they 
sought  not  the  v;ill  of  God,  but  rather  the  will  of  reason, 
the  trade  of  custom,  the  path  of  tlie  fathers,  the  practice  of 
the  church :  let  us  therefore  read  and  revolve  the  holy 
scripture  both  day  and  night,  for  blessed  is  fie  that  hath  his^s.  1.  [2.] 


»  shew]  sheweth  A. 
«  without]  out  of  A. 


7  who]  which  A. 

*  this  science]  the  science  A. 


436 


The  Third  Part  of  the  Sermon 


Ps.  119.  [105.]  whole  meditation  therein.  It  is  that  that  giveth  light  to  our 

Ps.  19.  [7.]  feet  to  walk  by.  It  is  that  which  giveth  wisdom  to  the 
simple  and  ignorant.    In  it  may  we  find  eternal  life. 

In  the  holy  scriptures  find  we  Christ,  in  Christ  find  we 

Heb. i.[3.]     God:  for  he  it  is  that  is  the  express  image  of  the  Father. 

5°[-23\^" '■^■■^  He  that  seeth  Christ,  seeth  the  Father.  And  contrari- 
wise, as  St.  Jerome  saith,  the  ignorance  of  scriptm-e,  is  the 
ignorance  of  Christ.  Not  to  know  Christ,  is  to  be  in  dark- 
ness, in  the  midst^  of  our  worldly  and  carnal  light  of  reason 
and  philosophy.    To  be  without  Christ,  is  to  be  in  foolish- 

Coioss.  1.  [19.]  ness:  for  he  is  the  only  wisdom  of  the  Father,  in  whom  it 
pleased  him  that  all  fulness  and  perfection  should  dwell. 
With  whom  whosoever  is  endued  in  heart  by  faith,  and 
rooted  fast  in  charity,  hath  laid  a  sure  foundation  to  build 

Ephes.  3.  [18.]  ou,  whereby  he  may  be  able  to  comprehend  with  all  saints 
what  is  the  breadth,  length^,  and  depth,  and  to  know  the 
love  of  Christ.  This  universal  and  absolute  knowledge  is 
that  wisdom  which  St.  Paul  wisheth^  these  Ephesians  to 
have,  as  under  heaven  the  greatest  treasure  that  can  be  ob- 
tained.   For  of  this  wisdom  the  wise  man  writeth  thus  of 

Wisd.  7.  [11.]  his  experience  :  Jill  good  things  came  to  me  together  ivith 
her^  and  innumerable  riches  through  her  hands.  And  add- 

[Wisd.  7. 14.]  eth  moreover  in  that  same  place.  She  is  the  mother  of  all 
these  things:  for  she  is  an  infinite  treasureunto  men,  which 
lolioso  use,  become  partakers  of  the  love  of  God.  I  might 
with  many  words  move  some  of  this  audience  to  search  for 
this  wisdom,  to  sequester  their  reason,  to  follow  God's  com- 
mandment, to  cast  from  them  the  wits  of  their  brains,  to 
favour  this  wisdom,  to  renounce  the  wisdom  and  policy  of 
this  fond  world,  to  taste  and  savour  that  whereunto  the  fa- 
vour and  will  of  God  hath  called  them,  and  willeth  us  finally 
to  enjoy  by  his  favour,  if  we  would  give  ear.  But  I  will 
haste  to  the  third  part  of  my  text,  wherein  is  expressed 

[Wisd.  7. 17,   further  in  Sapience,  how  God  giveth  his  elect  to  understand- 

18.]  jj^gd  q£       motions  of  the  heavens,  of  the  alterations  and 

circumstances  of  time.  Which  as  it  followeth  in  words 
more  plentiful*^  in  the  text  which  I  have  last  cited  unto 
you,  so  it  must  needs  follow  in  them  that  be  endued  with 
this  spiritual  wisdom.^  For  as  they  can  search  where  to 
find  this  wisdom,  and  know  of  whom  to  ask  it ;  so  know 
they  again  that  in  time  it  is  found,  and  can  therefore  at- 
temper themselves  to  the  occasion  of  the  time,  to  suffer  no 
time  to  pass  away,  wherein  they  may  labour  for  this  wis- 


«  mid.st]  midde.s  A.B. 
*>  length]  and  length  A. 
«  wisheih]  wished  A. 


^  understanding]  an  understand- 
ing A. 

*  plentiful]  plentifully  A. 


for  Rogation  PFeek, 


437 


dom.  And  to  increase  therein,  they  know  how  God  of  his 
infinite  mercy  and  lenity  giveth  all  men  here  time  and  place 
of  repentance.  And  they  see  how  the  wicked,  as  Job 
writeth,  abuse  the  same  to  their  pride,  and  therefore  do  the  Job  24.  [i  ] 
godly  take  the  better  hold  of  the  time,  to  redeem  it  out  of 
such  use  as  it  is  spoiled  in  by  the  wicked.  They  which 
have  this  wisdom  of  God  can  gather  by  the  diligent  and 
earnest  study  of  the  worldlings  of  this  present  life,  how 
they  wait  their  times,  and  apply  themselves  to  every  occa- 
sion of  time^to  get  riches^,  to  increase  their  lands  and  patri- 
rmony.  They  see  the  time  pass  away,  and  therefore  take 
[hold  on  it,  in  such  wise,  that  other  whiles  they  will  with  loss 
/  of  their  sleep  and  ease,  with  sutiering  many  pains,  catch  the 
offer  of  their  time,  knowing  that  that  which  is  pasts  cannot 
be  returned  again ;  repentance  may  follow,  but  remedy 
is  none''.  Why  should  not  they  then,  that  be  spiritually' 
wise  in  their  generation,  wait  their  time,  to  increase  as  fast 
V  in  their  state,  to  win  and  gain  everlastingly  ?  They  reason 
what  a  brute  forgetfulness  it  were  in  man,  endued  with 
reason,  to  be  ignorant  of  their  times  and  tides,  when  they 
see  the  turtle-dove,  the  stork,  and  the  swallow  to  wait  their 
times;  as  Jeremy  saith:  The  stork  in  the  ai?^  knoweth  her  Jer.  8.  ir.^i 
appointed  times  ;  the  turtle,  the  crane^,  and  t tie  swallow 
observe  the  time  of  their  coming:  but  my  people  knoiveth 
not  the  judgment  of  the  Lord.  St.  Paul  willeth  us  to  re- Ephes.  [5. 16.] 
deem  the  time,  because  the  days  are  evil.  It  is  not  the 
counsel  of  St.  Paul  only,  but  of  all  other  that  ever  gave  pre- 
cepts of  wisdom. 

There  is  no  precept  more  seriously  given  and  command- 
ed, than  to  know  the  time.  Yea,  Christian  men,  for  that 
they  hear  how  grievously  God  complaineth,  and  threateneth 
in  the  scriptures  them  which  will  not  know  the  time  of 
his  visitations,  are  learned  thereby  the  rather  earnestly  to 
apply  themselves  thereunto.  After  our  saviour  Christ  had 
prophesied  with  weeping  tears  of  the  destruction  of  Jeru- 
salem, at  the  last  he  putteth  the  cause:  For  that  //^o/i  Luke  19.  [44.] 
hast  not  known  the  time  of  thy  visitation.  0  England, 
ponder  the  time  of  God's  merciful  visitation,  which  is 
shewed  thee  from  day  to  day,  and  yet  wilt  not  regard  it, 
neither  wilt  thou  with  his  punishment  be  driven  to  thy  duty, 
nor  with  his  benefits  be  provoked  to  thanks  !  If  thou  knew- 
est  what  may  fall  upon  thee  for  thine  untliankfulness,  thou 
wouldest  provide  for  thy  peace.    Brethren,  howsoever  the 


'  to  get  riches]  and  to  get  riches  B.       '  spiritually]  spiritual  B. 

e  past]  once  past  A.  ^  the  crane]  and  the  crane  A. 

»» is  none]  in  none  B. 


438 


The  Third  Fart  of  the  Sermon 


world  in  generality  is  forgetful  of  God,  let  us  particularly 
attend  to  our  time,  and  win  the  time  with  diligence,  and  apply 
ourselves  to  that  light  and  grace  that  is  oflered  us  ;  let  us,  if 
God's  favour  and  judgments,  which  he  worketh  in  our  time, 
cannot  stir  us  to  call  home  to  ourself  to  do  that  belonging' 
to  our  salvation,  at  the  least  way,  let  the  malice  of  the  devil, 
the  naughtiness  of  the  world,  which  we  see  exercised  in  these 
perilous  and  last  times,  wherein  we  see  our  days  so  danger- 
ously set,  provoke  us  to  watch  diligently  to  our  vocation,  to 
walk  and  go  forward  therein. 

Let  the  misery  and  short  transitory  joys  spied  in  the  ca- 
sualty of  our  days  move  as  while  we  have  them  in  our  hands, 
and  seriously  stir  us  to  be  wise,  and  to  expend"^  the  gracious 
good  will  of  God  to  us  ward,  which  all  the  day  long  stretch- 


isaiah  65.  [2.]  eth"  out  his  hauds,  as  the  prophet  saith,  imto  us,  for  the 


most  part  his  merciful  hands,  sometime  his  heavy  hands, 
that  we  being  learned  thereby,  may  escape  the  danger  that 
must  needs  fall  on  the  unjust,  who  lead  their  days  in  felicity 
and  pleasure,  without  the  knowing  of  God's  will  toward 
them,  but  suddenly  they  go  down  into  hell.  Let  us  be 
found  watchers,  found  in  the  peace  of  the  Lord,  that  at  the 
last  day  we  maybe  found  without  spot, and  blameless :  yea, 
let  us  endeavour  ourselves,  good  Christian  people,  diligently 
to  keep  the  presence  of  his  holy  Spirit.  Let  us  renounce  all 
uncleaimess,  for  he  is  the  Spirit  of  purity.    Let  us  avoid 


Wisd.  1.  [5.]  all  hypocrisy,  for  this  holy  Spirit  will  flee  from  that  which 
is  feigned.  Cast  we  off  all  malice  and  all  evil  will,  for 
this  Spirit  will  never  enter  into   an"  evil-willing  soul. 

Heb.  12.  CI.]  Let  us  castaway  all  the  whole  lump  of  sin  that  standeth 
about  us,  for  he  will  never  dwell  in  that  body  that  is  sub- 
dued to  sin.    We  cannot  be  seen  thankful  to  almighty  God, 

Heb.  10.  [29.]  and  work  such  despite  to  the  Spirit  of  grace,  by  whom  we 


be  sanctified.  If  we  do  our  endeavour,  we  shall  not  need 
to  fear.  We  shall  be  able  to  overcome  all  our  enemies 
that  fight  against  us.  Only  let  us  apply  ourselvesi*  to  accept 
that  graced  that  is  offered  us.  Of  almighty  God  we  have 
comfort  by  his  goodness,  of  our  saviour  Christ's  mediation 
we  may  be  sure.  And  this  holy  Spirit  will  suggest  unto 
us  that  shall  be  wholesome,  and  confirm  us  in  all  things. 
Therefore  it  cannot  be  but  true  that  St.  Paul  afiirmeth : 


[Rom.  11.36.]  of  him,  by  him,  and  in  him  be  all  things;  and  in  him 
(after  this  transitory  life  well  passed)  shall  we  have  all 
1  Cor.  15.  [28.]  things.    For  St.  Paul  saith,  When  the  Son  of  God  shall 


'  belonging]  belong  A. 

»"  expend]  extend  A. 

n  stretchethj  stretched  A. 


»  an]  any  A._ 

p  ourselves]  ourself  A. 

•>  that  grace]  the  grace  A. 


for  Rogation  Week. 


439 


subdue  all  things  unto  him,  then  shall  God  be  all  in  all. 
If  ye  will  know  how  God  shall  be  all  in  all,  verily  after  this 
sense  may  ye  understand  it :  in  this  world  ye  see  that  we 
be  fain  to  borrow  many  things  to  our  necessity,  of  many 
creatm'es :  there  is  no  one  thing  that  sufficeth  all  our  neces- 
sities. If  we  be  an  hungered,  we  lust  for  bread.  If  we  be 
athirst,  we  seek  to  be  refreshed  with  ale  or  wine.  If  we  be 
cold,  we  seek  for  cloth.  If  we  be  sick,  we  seek  to  the  phy- 
sician. If  we  be  in  heaviness,  we  seek  for  comfort  of  our 
friends,  or  of  company :  so  that  there  is  no  one  creature  by 
itself  that  can  content  all  our  wants  and  desires.  But  in 
the  world  to  come,  in  that  everlasting  felicity,  we  shall  no 
more  beg  and  seek  out  particular  comforts  and  commodities 
of  divers  creatures ;  but  we  shall  possess  all  that  we  can 
ask  and  desire,  in  God,  and  God  shall  be  to  us  all  things. 
He  shall  be  to  us  both  father  and  mother;  he  shall  be 
bread  and  drink,  cloth,  physician's  comfort ;  he  shall  be  all 
things'"  to  us,  and  that  of  much  more  blessed  fashion,  and 
more  sufficient  contentation,  than  ever  these  creatures  were 
unto  us,  with  much  more  delectation^  than  ever  man's  rea- 
son* is  able  to  conceive.  The  eye  of  man  is  not  able  to  Z>e-i  eor.2.  [9.] 
hold,  nor  his  ear  can  hear,  nor  it  can  be  co??ipassed  in  the 
heart  of  man,  what  joy  it  is  that  God  hath  prepared  for 
them  that  love  him. 

Let  us  all  conclude  then  with  one  voice,  with  the  words 
of  St.  Paul:  To  him  xohich  is  able  to  do  abundantly  beyond Ephes.  3.  [22.3 
our  desires  and  thoughts,  according  to  the  power  loorking 
in  us,  be  glory  and  praise  in  his  church,  by  Christ  Jesus 
for  ever,  world  without  end.  Amen, 

'  all  things]  omitted  A.  ever  man's  declaration,  than  ever 

«  delectation]  declaration  A.B.        man's  reason  B. 
*  than  ever  man's  reason]  than 


AN 

EXHORTATION, 

To  he  spoken  to  such  Parishes  where  they  use  their 
Perambulation^  in  Rogation  Week ;  for  the  Over- 
sight of  the  Bounds  and  Limits  of  their  Town) 


Although  we  be  now  assembled  together,  good  Chris- 
tian people,  most  principally  to  laud  and  thank  almighty 
God  for  his  great  benefits,  by  beholding  the  fields  replen- 

j,  ished  with  all  manner  of  ^  fruit,  to  the  maintenance  of  our 
corporal  necessities,  for  our  food  and  sustenance  ;  and  partly 
also  to  make  our  humble  suits  in  prayers  to  his  fatherly  pro- 
vidence, to  conserve  the  same  fruits  in  sending  us  seasonable 

.  weather,  whereby  we  may  gather  in  the  said  fruits,  to  that 
end  for  which  his  fatherly^  goodness  hath  provided  them  : 
yet  have  we  occasion  secondarily  giv^en  us  in  our  walks  on 
those*'  days,  to  consider  the  old  ancient  bounds  and  limits 
belonging  to  our  own  township,  and  to  other  our  neighbours 
bordering  about  us,  to  the  intent  that  we  should  be  content 
with  our  own,  and  not  contentiously  strive  for  other's,  to  the 
breach  of  charity,  by  any  incroaching  one  upon  another,  or 
claiming^  one  of  the  other :  further  than  that  in  ancient 
right  and  custom  our  forefathers  have  peaceably  laid  outs 
unto  us  for  our  commodity  and  comfort.  Surely  a  great 
oversight  it  were  in  us,  which  be  Christian  men  in  one  pro- 
fession of  faith,  daily  looking  for  that  heavenly  inheritance 
which  is  bought  for  every  one  of  us  by  the  blood-shedding 
of  our  saviour  Jesus  Christ,  to  strive  and  fall  to  variance  for 
the  earthly  bounds  of  our  towns,  to  the  disquiet  of  our  life 
betwixt  ourselves,  to  the  wasting  of  our  goods  by  vain  ex- 
penses and  costs  in  the  law.  We  ought  to  remember  that 
our  habitation  is  but  transitory  and  short  in  this  mortal  life. 


•  Perambulation]  Perambulations 
A.  Preambulation  B. 

*>  Town]  Towns  A. 

*  manner  of]  manner  A. 


^  fatherly]  merciful  A. 

«  those]  these  A. 

'  or  claiming]  for  claiming  A. 

I  laid  out]  laid  A. 


Fourth  Pari  of  the  Sermon  for  Bogation  Week.  441 


The  more  shame  it  were  to  fall  out  into  immortal  hatred 
among  ourselves,  for  so  brittle  possessions,  and  so  to  lose  our 
eternal  inheritance  in  heaven.  It  may  stand  well  with  charity 
for  a  Christian  man  quietly  to  maintain  his  right  and  just  title. 
And  it  is  the  pan  of  every  good  townsman,  to  preserve  cis 
much  as  lieth  in  him  the  hbenies,  franchises,  bounds,  and 
limits  of  his  town  and  countr\- :  but  yet  to  strive  for  our  very 
rights  and  duties  with  the  breach  of  love  and  charity,  which 
is  the  only  liver\'  of  a  Christian  man,  or  with  the  hurt  of 
godly  peace  and  quiet,  by  which  we  be  knit  together  in  one 
general  fellowship  of  Christ's  family,  in  one  common  house- 
hold of  God,  that  is  utterly  forbidden.  That  doth  God 
abhor  and  detest,  which  provoketh  almighty  God's  wrath 
otherwhile^  to  deprive'  us  quite  of  our  commodities  and  li- 
berties, because  we  do  so  abuse  them,  for  matters  of  strife, 
discord  and  dissension.  St.  Paul  blamed  the  Corinthians 
for  such  contentious  suing  among  themselves,  to  the  slander 
of  their  profession  before  the  enemies  of  Christ's  religion, 
saying  thus  imto  them :  Now  there  is  utterly  a  fault  among  i  Cor.  6.  [t  3 
you,  because  ye  go  to  laic  one  with  another,  ^hy  rather 
suffer  ye  not  wrong?  f^^hy  rather  .suffer  ye  not  harm?  If 
St.  Paul  blameth  the  Christian  men,  whereof  some  of  them 
for  their  own  right  went  contentiously  so  to  law,  commend- 
ing thereby  the  profession  of  patience  in  a  Christian  man : 
if  Christ  our  saviour  would  have  us  rather  to  suffer  wrong,  Ma;,  5.  [39.] 
and  to  turn  our  left  cheek  to  him  which  hath  smitten  the 
right,  to  suffer  one  wrong  after  another,  rather  than  by 
breach  of  charity  to  defend  our  own :  in  what  state  be  they 
before  God,  who  do  the  wrong  I  \Miat  curses  do  they  fall 
into,  who*^  by  false  witness  defraud  either  their  neighbour* 
or  townsliip  of  his  due  right  and  just  possession :  which  will 
not  let  to  take  an  oath  by  the  holy  name  of  God,  the  author 
of  all  truth,  to  set  out  falsehood™  and  a  wrong!  Know  yei  Cor.  6.  [9  ] 
not,  saith  St.  Paul,  that  the  unrighteous  shall  not  inherit 
the  kingdom  of  God  ?  What  shall  we  then  win  to  increase 
a  little  the  boimds  and  possessions  of  the  eanh,  and  lose  the 
possessions"  of  the  inheritance  everlasting  ?  Let  us  therefore 
take  such  heed  in  maintaining  of  our  bounds  and  posses- 
sions, that  we  commit  not  wrong  by  encroaching  upon  other. 
Let  us  beware  of  sudden  verdict  in  things  of  doubt.  Let 
us  well  advise  ourselves  to  avouch  that  certainly,  whereof 
either  we  have  no  good  knowledge  or  remembrance,  or  to 
claim  that  we  have  no  just  title  to.    Thou  shall  not  [com- d^cl  19. 


*  oiherwhile]  otherwtnles  A. 
»  deprivcj  reprire  A. 
k  who]  which  A. 
38 


*  their  neighbour]  neizh  : : ur  A. 

■  falsehood]  a  falsehood  A. 

■  possessions]  possession  A. 


442  The  Fourth  Part  of  the  Sermon 

mandeth  almighty  God  in  his  law)  remove  thy  neighbours 
mark,  which  they  of  old  time  have  set  in  their"^  inheritance, 

Prov.  22.  [28.]  Thou  shalt  not,  saith  Solomon,  remove  the  ancient  bounds 
lohich  thy  fathers  have  laid.  And,  lest  we  should  esteem  it 
to  be  but  a  light  offence  so  to  do,  we  shall  understand,  that 
it  is  reckoned  among  the  curses  of  God  pronounced  upon 

Deut.  27.  [17.]  sinners.  Accursed  be  he,  saith  almighty  God  by  Moses, 
who  removeth  his  neighbour's  doles  and  marks,  and  all  the 
people  shall  say,  answering  Amen  thereto,  as  ratifying  that 
curse  upon  whom  it  doth  light.  They  do  much  provoke 
the  wrath  of  God  upon  themselves,  which  use  to  grind  up 
the  doles  and  marks,  which  of  ancient  time  were  laid  for  the 
divisionP  of  meers  and  balks  in  the  fields,  to  bring  the  own- 
ers to  their  right.  They  do  wickedly,  which  do  turn  up  the 
ancient  terries  of  the  fields,  that  old  men  beforetimes  with 
great  pains  did  tread  out,  whereby  the  lord's  records  (which 
be  the  tenant's  evidences)  be  perverted  and  translated  some- 
time to  the  disheriting  of  the  right  owner,  to  the  oppression 
of  the  poor  fatherless,  or  the  poor  widow.  These  covet- 
ous men  know  not  what  inconveniences  they  be  the  au- 
thors^ of.  Sometime  by  such  craft  and  deceit  be  committed 
great  disorders'*  and  riots  in  the  challenge  of  their  lands, 
yea,  sometimes  murders  and  bloodshed,  whereof  thou  art 
guilty,  whosoever  thou  be  that  givest  the  occasion  thereof. 
This  covetous  practising  therefore  with  thy  neighbour's 

iThesfl.  4.  [6.]  lands  and  goods  is  hateful  to  almighty  God.  Let  no  man 
subtilly  compass  or  defraud  his  neighbour,  biddeth  St.  Paul, 
in  any  manner  of  cause.  For  God,  saith  he,  is  a  revenger 
of  all  such.  God  is  the  God  of  all  equity  and  righteousness, 
and  therefore  forbiddeth  all  such  deceit  and  subtilty  in  his 

Levit.  19.  [35,  law,  by  these  words :  Ye  shall  not  deaP  unjustly  in  judg- 

86.]  ment,  in  line,  in  weight,  or  measure.     Ye^  shall  have  just 

balances,  true  weights,  and  true  measures.    False  balance, 

Prov.  20.  [23.]  saith  Solomon,  are  an  abomination  unto  the  Lord.  Re- 

CRom.  12. 19.]  member  what  St.  Paul  saith,  God  is  the  revenger  of  all 
ivrong  and  injustice,  as  we  see  by  daily  experience,  however 
it  thriveth  ungraciously  which  is  gotten  by  falsehood  and 
craft.  We  be  taught  by  experience,  how  almighty  God 
never  suffereth  the  third  heir  to  enjoy  his  father's  wrong 
possessions,  yea,  many  a  time  they  are  taken  from  himself 
in  his  own  hfe-time.  God  is  not  bound  to  defend  such  pos- 
sessions as  are"  gotten  by  the  devil  and  his  counsel.  God 


»  their]  thine  A.  •  deal]  do  A. 

»  the  division]  division  A.  '  '  Ye]  You  A. 

«)  the  authors]  authors  A.  "  are]  be  A. 

'  disorders]  discords  A. 


for  Rogation  Week. 


443 


will  defend  all  such  men's  goods  and  possessions,  which  by 
him  are  obtained  and  possessed,  and  will  defend  them  against 
the  violent  oppressor.  So  witnesseth  Solomon,  The  /.orr/Prov.  [i5.  25.3 
will  destroy  the  house  of  the  proud  man:  but  he  will  stablish 
the  borders  of  the  ividow.  No  doubt  of  it,  saith  David,  better  Ps.  37.  [Igj 
is  a  little  truly  gotten  to  the  righteous  man,  than  the  in  nu- 
merable riches  of  the  wrongful  man.  Let  us  flee  therefore, 
good  people,  all  wrong  practices  in  getting,  maintaining,  and 
defending  our  possessions,  lands,  and  livelihoods'',  our  bounds 
and  liberties,  remembering  that  such  possessions  be  all  under 
God's  revengeance.  But  what  do  we  speak  of  house  and 
land  ?  Nay,  it  is  said  in  the  scripture^,  that  God  in  his  ire 
doth  root  up  whole  kingdoms  for  wrongs  and  oppressions, 
and  doth  translate  kingdoms  from  one  nation  to  another,  for 
unrighteous  dealing,  for  wrongs  and  riches  gotten  by  deceit. 
This  is  the  practice  of  the  holy  One,  saith  Daniel,  to  the  in- Dan.  4.  [17.] 
tent  that  living  men  may  know,  that  the  Most  High  hath 
power  over^  the  kingdoms  of  men,  and  giveth  them  to 
whomsoever  he  will.  Furthermore,  what  is  the  cause  of 
penury  and  scarceness,  of  dearth  and  famine }  Is  it^  any 
other  thing  but  a  token  of  God's  ire,  revenging  our  wrongs 
and  injuries  done  one*' to  another?    Ye  have  sown  Haggai [1.6-9,3 

(upbraideth  God  by  his  prophet  Aggei,)  and  yet  bring  in 
little  ;  ye  eat,  but  ye  be  not  satisfied  ;  ye  drink,  but  ye  be 
not  filled;  ye  clothe  yourselves,  but  ye  be  not  tvarrn;  and  he 
that  ear  net  h  his  ivages,  piitteth  it  in  a  bottomless  purse:  ye 
looked^  for  much  increase,  but  lo,  it  came  to  little;  and  when 
ye  brought  it  home,  [into  your  barns,)  I  did  bloiv  it  away, 
saith  the  Lord.  0  consider  therefore  the  ire  of  God  against 
gleaners,  gatherers,  and  incroachers  upon  other  men's  lands 
and  possessions  !  It  is  lamentable  to  see  in  some  places,  how 
greedy  men  use  to  plough  and  grate  upon  their  neighbour's 
land  that  lieth  next  them :  how  covetous  men  now-a-days 
plough  up  so  nigh  the  common  balks  and  walks,  which  good 
men  before  time  made  the  greater  and  broader,  partly  for  the 
commodious  walk  of  his  neighbour,  partly  for  the  better 
shack  in  harvest-time,  to  the  more  comfort  of  his  poor  neigh- 
bour's cattle.  It  is  a  shame  to  behold  the  insatiableness  of 
some  covetous  persons  in  their  doings :  that  where  their  an- 
cestors left  of  their  land  a  broad  and  sufficient  bier-balk,  to 
carry  the  corpse  to  the  Christian  sepulture,  how  men  pinch 
at  such  bier-balks,  which  by  long  use  and  custom  ought  to 
be  inviolably  kept  for  that  purpose :  and  now  they  either 


*  livelihoods]  livelords  B. 

y  in  the  scripture]  in  scripture  A. 

*  over]  on  A. 


» Is  it]  omitted  A. 

done  one)  one  done  A. 
c  looked]  look  A. 


444 


The  Fourth  Part  of  the  Sermon 


quite  ear  them  up,  and  turn  the  dead  body  to  be  borne  far- 
ther about  in  the  high  streets  ;  or  else,  if  they  leave  any  such 
meer,  it  is  too  strait  for  two  to  walk  on. 

These  strange  encroachments,  good  neighbours,  should 
be  looked  upon.  These  should  be  considered  in  these  days 
of  our  perambulations ;  and  afterwards'^  the  parties  ad- 
monished^, and  charitably  reformed,  who  be  the  doers  of 
such  private  gaining,  to  the  slander  of  the  township,  and  the 
hinderance^  of  the  poor.  Your  highways  should  be  consi- 
dered in  your  walks,  to  understand  where  to  bestow  your 
days  works,  according  to  the  good  statutes  provided  for  the 
same.  It  is  a  good  deed  of  mercy,  to  amend  the  dangerous 
and  noisome  ways,  whereby  thy  poor  neighbour,  sitting  on 
his  silly  weak  beast,  foundereth  not  in  the  deep  thereof,  and 
so  the  market  the  worse  served,  for  discouraging  of  poor 
victuallers  to  resort  thither  for  the  same  cause.  If  now  there- 
fore ye  will  have  your  prayers  heard  before  almighty  God, 
for  the  increase  of  your  corn  and  cattle,  and  for  the  defence 
thereof  from  unseasonable  mists  and  blasts,  from  hail  and 
other  such  tempests,  love  equity  and  righteousness,  ensue 
mercy  and  charity,  which  God  most  requireth  at  our  hands. 
Levii.  19.  [9,  Which  almighty  God  respected^  chiefly  in  making  his  civil 
laws  for  his  people  the  Israelites,  in  charging  the  owners 

[19-21.]  1  Cor.  1       ^     -^1     •  -1  1  ^ 

9.  [9, 10.]  not  to  gather  up  their  corn  too  nigh  at  harvest  season,  nor 
the  grapes  and  olives  in  gathering  time,  but  to  leave  behind 
some  ears  of  corn  for  the  poor  gleaners.  By  this  he  meant 
to  induce  them  to  pity  the  poor,  to  relieve  the  needy,  to 
shew  mercy  and  kindness.  It  cannot  be  lost,  which  for  his 
sake  is  distributed  to  the  poor.  For  he  which  ministereth 
seed  to  the  sower,  and  bread  to  the  hungry,  which  sendeth 

Joel  2.  [23, 24.]  down  the  early  and  latter  rain  upon  your  fields,  so  to  fill  up 
the  barns  with  corn,  and  the  wine-presses  with  wine  and  oil ; 
he,  I  say,  who  recompenseth  all  kind  oi^  benefits  in  the  re- 
surrection of  the  just,  he  will  assuredly  recompense  all  mer- 
ciful deeds  shewed  to  the  needy,  howsoever  unable  the  poor 

Prov.  3.  [3,4  ]  is  upou  whom  it  is  bestowed.  O,  saith  Solomon, /e/  not 
mercy  and  truth  forsake  thee.  Bind  them  about  thy  neck, 
saith  he,  and  write  them  on  the  table  of  thy  heart;  so  shalt 
thou  find  favour  at  God^s  hand. 

Thus  honour  thou  the  Lord  with  thy  riches,  and  with  the 
first-fruits  of  thine  increase ;  so  shall  thy  barns  be  filled  with 
abundance,  and  thy  presses  shall  burst'  with  new  wine  :  nay, 


^  afterwards]  afterward  A.  e  respected]  respecting  B. 

*  admonished]  monished  A.  ^  kind  of]  kind  A. 

'  the  hinderance]  to  the  hinder-  '  burst]  brust  A. 
ance  A. 


for  Rogation  Week. 


445 


God  hath  promised  to  open  the  windows  of  heaven  upon  the 
hberal  righteous  man,  that  he  shall  want  nothing.  He  will 
repress'^  the  devouring  caterpillar,  which  should  devoiu: 
your  fruits.  He  will  give  you  peace  and  quiet  to  gather  iu 
your  provision,  that  ye  may  sit  every  man  under  his  own 
vine  quietly,  without  fear  of  the  foreign  enemies  to  invade 
you.  He  will  give  you  not  only  food  to  feed  on,  but  sto- 
machs and  good  appetites  to  take  comtbrt  of  your  fruits, 
whereby  in  all  things  ye  may  have  sutficiency.  Finally,  he 
will  bless  you  with  all  manner  abundance  in  this  transitory 
life,  and  endue  you  with  all  manner  of  benedictiou  in  the 
next  world,  in  the  kingdom  of  heaven,  through  the  merits  of 
our  Lord  and  saviour :  to  whom  with  the  Father  and  the 
Holy  Ghost  be  all  honour  everlastmg™.  Amen. 

k  repress]  express  A.  ™  everlasring]  everlastingly  A. 

*  manner  of  j  manner  A. 


38* 


AN 


HOMILY 

OF 

The  State  of  Matrimony, 


The  word  of  almighty  God  doth  testify  and  declare 
whence  the  original  beginning  of  matrimony  cometh,  and 
why  it  is  ordained.  It  is  instituted  of  God,  to  the  intent 
that  man  and  woman  should  live  lawfully  in  a  perpetual 
friendship*,  to  bring  forth  fruit,  and  to  avoid  fornication. 
By  which  mean'^  a  good  conscience  might  be  preserved  on 
both  parties,  in  bridling  the  corrupt  inclinations  of  the  flesh 
within  the  limits  of  honesty ;  for  God  hath  straitly  forbidden 
all  whoredom  and  uncleanness,  and  hath  from  time  to  time 
taken  grievous  punishmenf^  of  this  inordinate  lust,  as  all 
stories  and  ages  have**  declared.  Furthermore,  it  is  also  or- 
dained, that  the  church  of  God  and  his  kingdom  might  by 
this  kind  of  life  be  conserved,  and  enlarged,  not  only  in  that 
God  giveth  children  by  his  blessing,  but  also  in  that  they 
be  brought  up  by  the  parents  godly,  in  the  knowledge  of 
God's  word,  that  thus^  the  knowledge  of  God  and  true  re- 
hgion  might  be  delivered  by  succession  from  one  to  another, 
that  finally  many  might  enjoy  that  everlasting  immortality. 
Wherefore,  forasmuch  as  matrimony  serveth  us^  as  well  to 
avoid  sin  and  offence,  as  to  increase  the  kingdom  of  God ; 
you,  as  all  other  which  enter  the  stated,  must  acknowledge 
this  benefit  of  God,  with  pure  and  thankful  minds,  for  that 
he  hath  so  ruled  your  hearts,  that  ye  follow  not  the  example 
of  the  wicked  world,  who  set  their  delight  in  filthiness  of 
sin,  but''  both  of  you  stand  in  the  fear  of  God,  and  abhor 
all  filthiness.  For  that  is  surely  the  singular  gift  of  God, 
where  the  common  example  of  the  world  declareth  how  the 


»  friendship]  friendly  fellowship  A. 
mean]  means  A. 

*  punishment]  punishments  A. 

*  have]  hath  A. 


e  thus]  this  A. 
'  serveth  us]  serveth  A. 
f  the  state]  that  state  A. 
but]  where  A. 


The  Sermon  of  the  State  of  Matrimony.  447 

devil  hath  their  hearts  bound  and  entangled  in  divers  snares, 
so  that  they  in  their  wifeless  state  run  into  open  abomina- 
tions, without  any  grudge  of  their  conscience.  Which  sort 
of  men  that  Uve'  so  desperately  and  filthy,  what  damnation 
tarrieth  for  them !  St.  Paul  describeth  it  to  them,  saying, 
Neither  ivhoremo7}gers^,  neither  adulterers,  shall  inherit  ^  ^^^-^ 
the  kingdom  of  God.  This  horrible  judgment  of  God  ye  be 
escaped  through  his  mercy,  if  so  be  that  ye  live  inseparately, 
according  to  God's  ordinance.  But  yet  I  would  not  have 
you  careless  without  watching.  For  the  devil  will  assay  to 
attempt  all  things  to  interrupt  and  hinder  your  hearts  and 
godly  purpose,  if  ye  will  give  him  any  entry.  For  he  will 
either  labour  to  break  this  godly  knot  once  begun  betwixt 
you,  or  else  at  the  least  he  will  labour  to  incumber  it  with 
divers  griefs  and  displeasures. 

And  this  is  the  principal'  craft,  to  work  dissension  of 
hearts  of  the  one  from  the  other ;  that  whereas  now  there  is 
pleasant  and  sweet  love  betwixt  you,  he  will  in  the  stead 
thereof  bring  in  most  bitter  and  unpleasant  discord.  And 
surely  that  same  adversary  of  ours  doth,  as  it  were  from 
above,  assault  man's  nature  and  condition.  For  this  folly  is 
ever  from  our  tender  age  grown  up  with  us,  to  have  a  desire 
to  rule,  to  think  highly  of  ourself so  that  none  thinketh  it 
meet  to  give  place  to  another.  That  wicked  vice  of  stubborn 
will  and  self-love  is  more  meet  to  break  and  to  dissever  the 
love  of  heart,  than  to  preserve  concord.  Wherefore  married 
persons  must  apply  their  minds  in  most  earliest  wise  to  con- 
cord, and  must  crave  continually  of  God  the  help  of  his 
holy  Spirit,  so  to  rule  their  hearts  and  to  knit  their  minds 
together,  that  they  be  not  dissevered  by  any  division  of  dis- 
cord. This  necessity  of  prayer  must  be  oft  in  the  practice^ 
and  using  of  married  persons,  that  ofttimes"  the  one  should 
pray  for  the  other,  lest  hate  and  debate  do  arise  betwixt 
them.  And  because  few  do  consider  this  thing,  but  more 
few  do  perform  it,  (I  say,  to  pray  diligently,)  we  see  how 
wonderful  the  devil  deludeth  and  scorneth  this  state,  how 
few  matrimonies  there  be  without  chidings,  brawlings,  taunt- 
ings,  repentings,  bitter  cursings,  and  fightings.  Wliich 
things  whosoever  doth  commit,  they  do  not  consider  that  it 
is  the  instigation  of  the  ghostly  enemy,  who  taketh  great  de- 
hght  therein  ;  for  else  they  would  with  all  earnest  endeavour 
strive  against  these  mischiefs,  not  only  with  prayer,  but  also 
with  all  possible  diligence.    Yea,  they  would  not  give  place 


i  live]  liveth  A.  »  of  ourself]  by  ourself  A. 

k  whoremongers]  whoremonger  B.       "  practice]  occupying  A. 
1  the  principal]  his  principal  A.         »  ofttimes]  ofttime  A. 


448        The  Sermon  of  the  State  of  Matrimony. 


to  the  provocation  of  wrath,  which  stirreth  them  either  to 
such  rough  and  sharp  words,  or  stripes,  which  is  surely  com- 
passed by  the  devil,  whose  temptation,  if  it  be  followed, 
must  needs  begin  and  weave  the  web  of  all  miseries  and  sor- 
rows. For  this  is  most  certainly  true,  that  of  such  begin- 
nings must  needs  ensue  the  breach  of  true  concord  in  heart, 
whereby  all  love  must  needs  shortly  be  banished.  Then  can 
it  notP  be  but  a  miserable  thing  to  behold,  that  yet  they  are 
of  necessity  compelled  to  live  together,  which  yet  cannot  be 
in  quiet  together.  And  this  is  most  customably  every  where 
to  be  seen.  But  what  is  the  cause^i  thereof?  Forsooth,  be- 
cause they  will  not  consider  the  crafty  trains  of  the  devil, 
and  therefore  give""  not  themselves  to  pray  to  God,  that  he 
would  vouchsafe  to  repress  his  power.  Moreover,  they  do 
not  consider  how  they  promote  the  purpose  of  the  devil,  in 
that  they  follow  the  wrath  of  their  hearts,  while  they  threat 
one  another,  while  they  in  their  folly  turn  all  upside  down, 
while  they  will  never  give  over  their  right,  as  they  esteem 
it ;  yea,  while  many  times  they  will  not  give  over  the  wrong 
part  indeed.  Learn  thou  therefore,  if  thou  desirest  to  be 
void  of  all  these  miseries,  if  thou  desirest  to  live  peaceably 
and  comfortably  in  wedlock,  how  to  make  thy  earnest  prayer 
to  God,  that  he  would  govern  both  your  hearts  by  the  holy 
Spirit,  to  restrain  the  devil's  power,  whereby  your  concord 
may  remain  perpetually.  But  to  this  prayer  must  be  joined 
a  singular  diligence,  whereof  St.  Peter  giveth  this^  precept, 
iPei. 3.  [7.]  saying,  Yo^i  hii.sbands,  deal  with  your  wives  according  to 
knowledge,  giving  honour  to  the  wife^  as  unto  the  loealeer 
vessel,  and  as  unto  them  that  are  heirs  also  of  the  grace  of 
\  life,  that  your  prayers  be  not  hindered.    This  precept  doth 

particularly  pertain  to  the  husband  :  for  he  ought  to  be  the 
leader  and  author  of  love,  in  cherishing  and  increasing  con- 
cord ;  which  then  shall  take  place,  if  he  will  use  mode- 
ration", and  not  tyranny,  and  if  he  yield  something''  to  the 
woman.  For  the  woman  is  a  weak  creature,  not  endued 
with  like  strength  and  constancy  of  mind ;  therefore  they  be 
the  sooner  disquieted,  and  they  be  the  more  prone  to  all 
weak  affections  and  dispositions  of  mind,  more  than  men  be ; 
and  lighter  they  be,  and  more  vain  in  their  phantasies  and 
opinions.  These  things  must  be  considered  of  the  man,  that 
he  be  not  too  st  ff,  so  that  he  ought  to  wink  at  some  things, 
and  must  gently  expound  all  things,  and  to  forbear.  How 


p  can  it  not]  cannot  it  A.  *  this]  his  A. 

1  the  cause]  he  cause  B.  "  moderation]  raeasurableness  A. 

'  give]  giveth  A.  *  something]  some  things  A. 
•  the  holy]  his  holy  A. 


The  Sermon  of  the  State  of  Matrimony.  449 

beit,  the  common  sort  of  men  doth  judge  that  such  mode- 
ration should  not  become  a  man ;  for  they  say,  that  it  is  a 
token  of  womanish^  cowardness,  and  therefore  they  think 
that  it  is  a  man's  part  to  fame  in  anger,  to  fight  with  fist 
and  stafi'.  Howbeit,  how^soever  they  irnagme,  undoubtedly 
St.  Peter  doth  better  judge  what  should  be  seeming  to  a 
man,  and  what  he  should  most  reasonably  perform.  For  he 
saith,  Reasonini^  should  be  used,  and  not  fighting.  Yea,  [i  Peu  3. 9  ] 
he  saith  more,  that  the  woman  ought  to  have  a  certain  ho-i^  Pet.  3.7.] 
nour  attributed  to  her  ;  that  is  to  say,  she  must  be  spared 
and  borne  with,  the  rather  for  that  she  is  the  weaker  vessel, 
of  a  frail  heart,  inconstant,  and  with  a  word  soon  stirred  to 
wrath.  And  therefore,  considering  these  her  frailties,  she 
is  to  be  the  rather  spared.  By  this  means  thou  shalt  not 
only  nourish  concord,  but  shalt  have  her  heart  in  thy  power 
and  will.  For  honest  natures  will  sooner  be  retained  to  do 
their  duties^,  rather  by  gentle  words  than  by  stripes.  But 
he  which  will  do  all  things  with  extremity  and  severity,  and 

I  doth  use  always  rigour  in  words  and  stripes,  what  will  that 
avail  in  the  conclusion  ?  Verily  nothing,  but  that  he  thereby 
setteth  forward  the  devil's  work,  he  banisheth  away  concord, 
charity,  and  sweet  amity,  and  bringeth  in  dissension,  hatred, 
and  irksomeness,  the  greatest  griefs  that  can  be  in  the  mu- 
tual- love  and  fellowship  of  man's  life.  Beyond  all  this,  it 
bringeth  another  evil  therewith,  for  it  is  the  destruction  and 

I  interruption  of  prayer :  for  in  the  time  that  the  mind  is  oc- 
cupied with  dissension  and  discord,  there  can  be  no  true 
prayer  used.  For  the  Lord's  prayer  hath  not  only  a  respect 
to  particular  persons,  but  to  the  whole  universal ;  in  the 
which  we  openly  pronounce,  that  we  will  forgive  them  which 
have^  offended  against  us,  even  as  we  ask  forgiveness  of  our 
sins  of  God.  Which  thing  how  can  it  be  done  rightly,  w^hen 
their  hearts  be  at  dissension  ?  How  can  they  pray  each  for 
other,  when  they  be  at  hate  betwixt  themselves  ?  Now,  if  the 
aid  of  prayer  be  taken  away,  by  what  means  can  they  sus- 
tain themselves  in  any  comfort  ?  For  they  cannot  otherwise 
either  resist  the  devil,  or  yet  have  their  hearts  staid  in  stable 
comfort  in  all  perils  and  necessities,  but  by  prayer.  Thus 
all  discommodities,  as  well  worldly  as  ghostly,  follow  this 
fro  ward  testiness,  and  cumbrous  fierceness  in  manners,  which 
be  more  meet  for  brute  beasts  than  for  reasonable  creatures. 
St.  Peter  doth  not  allow  these  thmgs :  but  the  devil  desireth 
them  gladly.  Wherefore  take  the  more  heed.  And  yet  a 
man  may  be  a  man,  although  he  doth^  not  use  such  extre- 


y  womanish]  a  womanish  A. 
'  daiies]  duty  A. 


*  have]  hath  A. 
doth]  do  A, 


4  50        The  Sermon  of  the  State  of  Matrimony. 

mity,  yea,  althoiigli^  he  should  dissemble  some  things  in  his 
wile's  manners.  And  this  is  the  part  of  a  Christian  man, 
which  both  pleaseth  God,  and  serveth  also  in  good  use  to 
the  comfort  of  their  marriage  state.  Now  as  concerning  the 
wife's  duty.  What  shall  become  her  ?  shall  she  abuse  the 
gentleness  and  humanity  of  her  husband,  and,  at  her  plea- 
sure, turn  all  things  upside  down  ?  No,  surely  ;  for  that  is 
far  repugnant  against  God's  commandment ;  for  thus  doth 

iPei.  3.  [1.]  St.  Peter  preach  to  them,  Ye  tvives,  be  ye  in  subjection  to 
obey  your  own  husbands^.  To  obey  is  another  thing  than 
to  control  or  command,  which  yet  ihey  may  do  to  their  chil- 
dren, and  to  their  family :  but  as  for  their  husbands,  them 
must  they  obey  ,  and  cease  from  commanding,  and  perform 
subjection.  For  this  surely  doth  nourish  concord  very 
much,  when  the  wife  is  ready  at  hand  at  her  husband's  com- 
mandment, when  she  will  apply  herself  to  his  will,  when  she 
endeavoureth  herself  to  seek  his  contentation,  and  to  do  him 
pleasure,  when  she  will  eschew  all  things  that  might  offend 
him :  for  thus  will  most  truly  be  verified  the  saying  of  the 
poet,  "  good  wife  by  obeying  her  husband  shall  bear  the 
rule,  so  that  he  shall  have  a  delight  and  a  gladness  the 
sooner  at  all  times  to  return  home  to  her."  But,  on  the  con- 
trary part,  "  when  the  wives  be  stubborn,  fro  ward,  and  ma- 
lapert, their  husbands  are  compelled  thereby  to  abhor  and 
flee  from  their  own  houses,  even  as  they  should  have  battle 
with  their  enemies."  Howbeit,  it  can  scantly  be,  but  that 
some  offences  shall  sometime  chance  betwixt  them :  for  no 
man  doth  live  without  fault,  specially,  for  that  the  woman 
is  the  more  frail  party.^  Therefore  let  them  beware  that  they 
stand  not  in  their  faults  and  wilfulness ;  but  rather  let  them 
acknowledge  their  follies  and  say.  My  husband,  so  it  is, 
that  by  my  anger  I  was  compelled  to  do  this  or  that :  for- 
give it  me,  and  hereafter  I  will  take  better  heed.  Thus 
ought  the  woman  more^  readily  to  do,  the  more  they  be 
ready  to  offend.  And  they  shall  not  do  this  only  to  avoid 
strife  and  debate,  but  rather  in  the  respect  of  the  command- 
ment of  God,  as  St.  Paul  expresseth  it  in  this  form  of  words  : 

Ephes.  5.  [22,  Let  ivonien  be  suhjecl  to  their  husbands,  as  fo  the  Lord :  for 
the  husband  is  the  head  of  the  ivoman,  as  Christ  is  the  head 
of  the  church.  Here  you  understand,  that  God  hath  com- 
manded that  ye  should  acknowledge  the  authority  of  the 
husband,  and  refer  to  him  the  honour  of  obedience.  And 
St.  Peter  saith  in  that  place  before^  rehearsed,  that  holy 


«  althougli]  though  A. 
^  husbands;  husband  A. 
•  party]  part  A. 


'  the  woman  more]  women  the 
more  A. 

e  before]  afore  A. 


The  Sermon  of  the  State  of  Matrimony.  451 


matrons  did  in  former  time^  deck  themselves,  not  with  gold 
and  silver,  but  in  putting  their  whole  hope  in  God,  and  in 
obeying  their  husbands;  as  Sarah  obeyed  Abraham,  calling 
him  lord  ;  whose  daiighte?'^  ye  saith  he,  if  ye  follow  Aer  Ci  Pet.  3. 6.] 
example.  This  sentence  is  very  meet  for  women  to  print 
in  their  remembrance.  Truth  it  is,  that  they  must  specially 
feel  the  grieP  and  pains  of  their  matrimony,  in  that  they  re- 
linquish the  liberty  of  their  own  rule,  in  the  pain  of  their 
travailing,  in  the  bringing  up  of  their  children.  In  which 
offices  they  be  in  great  perils,  and  be  grieved  with  great  af- 
flictions, which  they  might  be  without,  if  they  lived  out  of 
matrimony.  But  St.  Peter  saith,  that  this  is  the  chief  or- Ci  Pet.  3. 5  ] 
nament  of  holy  matrons,  in  that  they  set  their  hope  and 
trust  in  God^;  that  is  to  say,  in  that  they  refused  not  from 
marriage  for  the  business  thereof,  for  the  griefs'  and  perils 
thereof;  but  committed  all  such  adventures  to  God,  in  most 
sure  trust  of  help,  after  that  they  have  called  upon  his  aid. 
0  woman,  do  thou  the  like,  and  so  shalt  thou  be  most  ex- 
cellently beautiful  before  God  and  all  his  angels  and  saints, 
and  thou  needest  not  to  seek  further  for  doing  any  better 
works.  For,  obey  thy  husband,  take  regard  of  his  requests, 
and  give  heed  unto  him  to  perceive  what  he  requireth  of 
thee,  and  so  shalt  thou  honoiu-  God,  and  live  peaceably  in 
thy  house.  And  beyond  all  this™,  God  shall  follow  thee 
with  his  benediction,  that  all  things  shall  well  prosper,  both 
to  thee  and  to  thy  husband,  as  the  psalm  saith,  Blessed  is  CPs- 123.  i^  ] 
the  manwhich  feareth  God,  and  walketh  in  his  ways;  thou 
shall  have  the  fruit  of  thine  own  hands;  happy  shalt  thou 
be,  and  well  it  shall''  go  with  thee.  Thy  wife  shall  he  as  a 
vine,  plentifully  spreading  about  thy  house.  Thy  children 
shall  be  as  the  young  springs  of  the  olives  about  thy  table. 
La,  thus  shall  that  man  he  blessed,  saith  David,  that  feareth 
the  Lord.  This  let  the  wife  have  ever  in  mind,  the  rather 
admonished  thereto  by  the  apparel  of  her  head,  whereby  is 
signified,  that  she  is  under  covert  or  obedience^  of  her  hus- 
band. And  as  that  apparel  is  of  nature  so  appointed,  to  de- 
clare her  subjection ;  so  biddeth  St.  Paul,  that  all  other  of 
her  raiment  should  express  both  shamefacedness  and  so- 
briety. For  if  it  be  not  lawful  for  the  woman  to  have  her 
head  bare,  but  to  bear  thereon  the  sign  of  her  power,  where- 
soever she  goeth ;  more  is  it  required  that  she  declare  the 
thing  that  is  meant  thereby.    And  therefore  these  ancient 


*  in  former  time]  sometimes  A. 
'  grief]  griefs  A. 
k  in  God]  of  God  A. 
'  griefs]  gifts  B. 


">  ail  this]  this  A. 

n  it  shall]  shall  it  A. 

0  or  obedience]  and  obedience  A. 


452        The  Sermon  of  the  State  of  Matrimony, 


women  of  the  old  world  called  their  husbands  lords,  and 
shewed  them  reverence  in  obeying  them.  But  perad venture 
she  will  say,  that  those  men  loved  their  wives  indeed.  I 
know  that  well  enough,  and  bear  it  well  in  mind.  But  when 
I  do  admonish  you  of  your  duties,  then  call  not  to  consi- 
deration what  their  duties  be.  For  when  we  ourselves  do 
teacli  our  children  to  obey  us  as  their  parents ;  -or  when  we 
reform  our  servants,  and  tell  them  that  they  should  obey 
their  masters,  not  only  at  the  eye,  but  as  the  Lord^ ;  if  they 
should  tell  us  again  our  duties,  we  should^  not  think  it  well 
done.  For  when  we  be  admonished  of  our  duties  and  faults, 
we  ought  not  then  to  seek  what  other  men's  duties  be.  For 
though  a  man  had  a  companion  in  his  fault,  yet  should  he 
nof  thereby  be  without  his  fault.  But  this  must  be  only 
looked  on,  by  what  means  thou  mayest  make  thyself  without 
blame.  For  Adam  did  lay  the  blame  upon  the  woman,  and 
she  turned  it  unto  the  serpent :  but  yet  neither  of  them  was 
thus  excused.  And  therefore  bring  not  such  excuses  to  me 
at  this  time,  but  apply  all  thy  diligence  to  hear  thine  obe- 
dience to  thy  husband'.  For  when  I  take  in  hand  to  ad- 
monish thy  husband  to  love  thee,  and  to  cherish  thee ;  yet 
will  I  not  cease  to  set  out  the  law  that  is  appointed  for  the 
woman,  as  well  as  I  would  require  of  the  man  what  is  writ- 
ten for  his  law.  Go  thou  therefore  about  such  things  as  be- 
cometh  thee  only,  and  shew  thyself  tractable  to  thy  husband. 
Or  rather,  if  thou  wilt  obey  thy  husband  for  God's  precept, 
then  allege  such  things  as  be  in  his  duty  to  do ;  but  perform 
thou  diligently  those  things  which  the  law-maker  hath 
charged  the©  to  do :  for  thus  is  it  most  reasonable  to  obey 
God,  if  thou  wilt  not  suffer  thyself  to  transgress  his  law. 
He  that  loveth  his  friend  seemeth  to  do  no  great  thing :  but 
he  that  honoureth  him  that*  is  hurtful  and  hateful  to  him, 
this  man  is  worthy  most"  commendation :  even  so  think 
you^,  if  thou  canst  suffer  an  extreme  husband,  thou  shalt 
have  a  great  reward  therefore  :  but  if  thou  lovest  him  only 
because  he  is  gentle  and  courteous,  what  reward  will  God 
give  thee  therefore  ?  Yet  I  speak  not  these  things,  that  I 
would  wish  the  husbands  to  be  sharp  towards  their  wives : 
but  I  exhort  the  women,  that  they  would  patiently  bear  the 
sharpness  of  their  husbands.  For  when  either  parts  do  their 
best  to  perform  their  duties  the  one  to  the  other,  then  fol- 
loweth  thereon  great  profit  to  their  neighbours  for  their 


9  the  Lord]  to  the  Lord  A.  »  him  that]  that  B. 

«  should]  would  A.  ■  most]  much  A. 

'  should  he  not]  should  not  he  A.  *  youj  thou  A. 
•  thine  husband]  thy  husband  A. 


The  Sermon  of  the  State  of  Matrimony .  453 

example's  sake.  For  when  the  woman  is  ready  to  suffer  a 
sharp  husband,  and  the  man  will  not  extremely  entreat  his 
stubborn  and  troublesome  wife,  then  be  all  things  in  quiet, 
as  in  a  most  sure  haven.  Even  thus  was  it  done  in  old 
time,  that  every  one  did  their  own  duty  and  office,  and  was 
not  busy  to  require  the  duty  of  their  neighbours.  Consider, 
I  pray  thee,  that  Abraham  took  to  him  his  brother's  son : 
his  wife  did  not  blame  him  therefore.  He  commanded  him 
to  go  with  him  a  long  journey :  she  did  not  gainsay  it,  but 
obeyed  his  precept. 

Again,  after  all  those  great  miseries,  labours,  and  pains 
of  that  journey,  when  Abraham  was  made  as  lord  over  all, 
yet  did  he  give  place  to  Lot  of  his  superiority :  which  matter 
Sara  took  so  little  to  grief,  that  she  never  once  suffered  her 
tongue  to  speak  such  words  as  the  common  manner  of  women 
is  wont  to  do  in  these  days,  when  they  see  their  husbands 
in  such  rooms,  to  be  made  underlings,  and  to  be  put  under 
their  youngers:  then  they  upbraid  them  with  cumbrous 
talk,  and  call  them  fools,  dastards,  and  cowards  for  so  doing. 
But  Sara  was  so  far  from  speaking  any  such  thing,  that 
it  came  never  into  her  mind  and  thought  so  to  say,  but 
allowed  the  wisdom  and  will  of  her  husband.  Yea,  be- 
sidesJ"  all  this,  after  the  said  Lot  had  thus  his  will,  and 
left  to  his  uncle  the  less^  portion  of  land,  he  chanced^  to 
fall  into  extreme  peril :  which  chance  when  it  came  to  the 
knowledge  of  this  said  patriarch,  he  incontinently  put  all 
his  men  in  harness,  and  prepared  himself,  with  all  his  family 
and  friends,  against  the  host  of  the  Persians.  In  which 
case,  Sara  did  not  counsel  him  to  the  contrarv^,  nor  did  say, 
as  then  might  have  been  said.  My  husband,  whither  goest 
thou  so  unadvisedly  ?  Why  runnest  thou  thus  on  head  ? 
Why  dost  thou  oflfer  thyself  to  so  great  perils,  and  art  thus 
ready  to  jeopard  thine  own  hfe,  and  to  peril  the  lives  of  all 
thine,  for  such  a  man  as  hath  done  thee  such  wrong  ?  At 
the  least  way,  if  thou  regardest  not  thyself,  yet  have  com- 
passion on  me,  which  for  thy  love  have  forsaken  my  kindred 
and  my  country,  and  have  the  want  both  of  my  friends  and 
kinsfolks,  and  am  thus  come  into  so  far  countries  with  thee ; 
have  pity  on  me,  and  make  me  not  here  a  widow,  to  cast 
me  into  such  cares  and  troubles.  Thus  might  she  have 
said  :  but  Sara  neither  said  nor  thought  such  words,  but 
she  kept  herself  in  silence  in  all  things.  Fmthermore,  all 
that  time  when  she  was  barren,  and  took  no  pains^  as  other 
women  did,  by  bringing  forth  fruit  in  his  house,  what  did 


y  besides]  beside  A. 
« less]  lesser  A. 
39 


*  chanced]  chanceth  A. 
pains]  pain  A. 


454        The  Sermon  of  the  State  of  Matrimony. 


he  ?  He  complained  not  to  his  wife,  but  to  almighty  God. 
And  consider  how  either  of  them  did  their  duties  as  became 
them :  for  neither  did  he  despise  Sara  because  she  was  bar- 
ren, nor  never  did  cast  it  in  her  teeth.  Consider  again  how 
Abraham  expelled  the  handmaid  out  of  the  house,  when 
she  required  it :  so  that  by  this  I  may  truly  prove,  that  the 
one  was  pleased  and  contented  with  the  other  in  all  things  : 
but  yet  set  not  your  eyes  only  on  this  matter ;  but  look  fur- 
ther what  was  done  before  this,  that  Agar  used  her  mistress 
despitefuUy,  and  that  Abraham  himself  was  somewhat  pro- 
voked against  her;  which  must  needs  be  an  intolerable 
matter  and  a  painful,  to  a  freehearted  woman  and  a  chaste. 
Let  not  therefore  the  woman  be  too  busy  to  call  for  the 
duty  of  her  husband,  where  she  should  be  ready  to  perform 
her  own ;  for  that  is  not  worthy  any  great  commendations'^. 
And  even  so  again,  let  not  the  man  only  consider  what 
belongeth'^  to  the  woman,  and  to  stand  too  earnestly  gazing 
thereon ;  for  that  is  not  his  part  or  duty.  But,  as  I  have 
said,  let  either  party^  be  ready  and  willing  to  perform  that 
which  belongeth  especially  to  themselves^.  For  if  we  be 
bound  to  hold  out  our  left  cheek  to  strangers,  which  will 
smite  us  on  the  right  cheek;  how  much  more  ought  we 
to  suffer  an  extreme  and  unkind  husband  !  But  yet  I  mean 
not  that  a  man  should  beat  his  wife ;  God  forbid  that ;  for 
that  is  the  greatest  shame  that  can  be,  not  so  much  to  her 
that  is  beaten,  as  to  him  that  doth  the  deed.  But  if  by 
such  fortune  thou  chancest  upon  such  an  husband,  take 
it  not  too  heavily;  but  suppose  thou  that  thereby  is  laid 
up  no  small  reward  hereafter,  and  in  this  life  time  no  small 
commendation  to  thee,  if  thou  canst  be  quiet.  But  yet  to 
you  that  be  men,  thus  I  speak ;  let  there  be  none  so  grievous 
fault  to  compel  you  to  beat  your  wives.  But  what  say  I  ? 
your  wives  !  No,  it  is  not  to  be  borne  with,  that  an  honest 
man  should  lay  hands  on  his  maid-servant  to  beat  her. 
Wherefore,  if  it  be  a  great  shame  for  a  man  to  beat  his 
bond-servant,  much  more  rebuke  it  is  to  lay  violent  hands 
upon  his  free-woman.  And  this  thing  may  be  well  under- 
stood? by  the  laws  which  the  Paynims  have**  made,  which 
doth  discharge  her  any  longer  to  dwell  with  such  an  hus- 
band, as  unworthy  to  have  any  further  company  with  her 
that  doth  smite  her.  For  it  is  an  extreme  point,  thus  so 
vilely  to  entreat  her  like  a  slave,  that  is  fellow  to  thee  of 


^  commendations]  commendation  A.  to  themself  A. 

^  belongeth]  longeth  A.  6  may  be  well  understood]  may 

•  party]  parties  A.  we  well  understand  A. 

^  especially  to  themselves]  specially  have]  hath  A. 


The  Sermon  of  the  State  of  Matrimony.  455 

thy  life,  and  so  joined*  unto  thee  beforetime  in  the  necessary 
matters  of  thy  living.  And  therefore  a  man  may  well  liken 
such  a  man  (if  he  may  be  caUed  a  man.  rather  than  a  wild 
beast)  to  a  killer  of  his  father  or  his  mother.  And  whereas 
we  be  commanded  to  forsake  our  father  and  mother  for  our 
wives'  sake,  and  yet  thereby  do  work  them  none  injury,  but 
do  fulfil  the  law  of  God:  how  can  it  not  appear  then  to  be 
a  point  of  extreme  madness,  to  entreat  her  despitefully,  for 
whose  sake  God  hath  commanded  thee  to  leave  parents  ? 
Yea,  who  can  suffer  such  despite  ?  Who  can  worthily  ex- 
press the  inconvenience  that  is,  to  see  what  weepings  and 
wailings  be  made  in  the  open  streets,  when  neighbours  run 
together  to  the  house  of  so  unruly  an  husband,  as  to  a  bed- 
lam-man, who  goeth  about  to  overturn  all  that  he  hath  at 
home  ?  Who  would  not  think  that  it  were  better  for  such  a 
man  to  wish  the  ground  to  open  and  swallow''  him  in,  than 
once  ever  after  to  be  seen  in  the  market  ?  But  perad venture 
thou  wilt  object,  that  the  woman  provoketh  thee  to  this 
point.  But  consider  thou  again,  that  the  woman  is  a  trail 
vessel,  and  thou  art  therefore  made  the  ruler  and  head  over 
her,  to  bear  the  weakness  of  her  in  this  her  subjection.  And 
therefore  study  thou  to  declare  the  honest  commendation  of 
thine  authority ;  which  thou  canst  no  way  better  do,  than 
to  forbear  to  urge^  her  in  her  weakness  and  subjection.  For 
even  as  the  king  appeareth  so  much  the  more  noble,  the 
more  excellent  and  noble  he  maketh  his  officers  and  lieu- 
tenants, whom  if  he  should  dishonour,  and  despise  the  au- 
thority of  their  dignity,  he  should  deprive  himself  of  a 
great  part  of  his  own  honoiu :  even  so,  if  thou  dost  despise 
her  that  is  set  in  the  next  room  beside  thee,  thou  dost  much 
derogate  and  decay  the  excellency  and  virtue  of  thine  own 
authority.  Recomit  all  these  things  in  thy  mind,  and  be 
gentle  and  quiet.  Understand  that  God  hath  given  thee 
children  with  her,  and  art  made  a  father,  and  by  such  rea- 
son appease  thyself.  Dost  thou  not°^  see  the  husbandmen, 
what  diligence  they  use  to  till  that  groimd  which  once  they 
have  taken  to  farm,  though  it  be  never  so  full  of  faults  ?  As 
for  an  example,  though  it  be  dry,  though  it  bringeth  forth 
weeds,  though  the  soil  cannot  bear  too  much  wet ;  yet  he 
tilleth  it,  and  so  winneth  fruit  thereof:  even  in  like  manner, 
if  thou  wouldest  use  like  diligence  to  instruct  and  order  the 
mind  of  thy  spouse,  if  thou  wouldest  diUgently  apply  thy- 
self to  weed  out  by  little  and  httle  the  noisome  weeds  of  im- 
comely  manners  out  of  her  mind,  with  wholesome  precepts, 


'  joined]  conjoined  A. 
k  swallow]  to  swallow  A. 


>  urge]  utter  A. 

■  Dost  thou  not]  Dost  not  thou  A. 


456        The  Sermon  of  the  State  of  Matrimony. 

it  could  not  be,  but  in  time  thou  shouldest  feel"  the  plea- 
sant fruit  thereof  to  both  your  comforts.  Therefore  that  this 
thing  chance  not  so,  perform  this  thing  that  I  do  here  coun- 
sel thee  :  whensoever"  any  displeasant  matter  riseth  at  home, 
if  thy  Avife  hath  done  aught  amiss,  comfort  her,  and  increase 
not  the  heaviness.  For  though  thou  shouldest  be  grieved 
with  never  so  many  things,  yet  shalt  thou  find  nothing  more 
grievous  than  to  want  the  benevolence  of  thy  wife  at  home. 
What  offence  soever  thou  canst  name,  yet  shalt  thou  find 
none  more  intolerable  than  to  be  at  debate  with  thy  wife. 
And  for  this  cause  most  of  all  oughtest  thou  to  have  this 
love  in  reverence.  And  if  reason  moveth  thee  to  bear  any 
burden  at  any  other  men's  hands,  much  more  at  thy  wife's. 
For  if  she  be  poor,  upbraid  her  not ;  if  she  be  simple,  taunt 
her  not,  but  be  the  more  courteous :  for  she  is  thy  body, 
and  made  one  flesh  with  thee.  But  thou  perad venture  wilt 
say,  that  she  is  a  wrathful  woman,  a  drunkard,  and  beastly, 
without  wit  and  reason.  For  this  cause  bewail  her  the 
more.  Chafe  not  in  anger,  but  pray  unto?  almighty  God. 
Let  her  be  admonished  and  helped^i  with  good  counsel,  and 
do  thou  thy  best  endeavour,  that  she  may  be  delivered  of 
all  these  affections.  But  if  thou  shouldest  beat  her,  thou 
shalt  increase  her  evil  affections :  for  frowardness  and  sharp- 
ness is  not  amended  with  frowardness,  but  with  softness  and 
gentleness.  Furthermore,  consider  what  reward  thou  shalt 
have  at  God's  hand :  for  where  thou  mightest  beat  her,  and 
yet,  for  the  respect  of  the  fear  of  God,  thou  wilt  abstain 
and  bear  patiently  her  great  offences,  the  rather  in  respect 
of  that  law,  which  forbiddeth  that  a  man  should  cast  out 
his  wife,  what  fault  soever  she  be  cumbered  with,  thou  shalt 
have  a  very  great  reward;  and  before  the  receipt  of  that 
reward,  thou  shalt  feel  many  commodities.  For  by  this 
means  she  shall  be  made  the  more  obedient,  and  thou  for 
her  sake  shalt  be  made  the  more  meek.  It  is  written  in  a 
story  of  a  certain  strange  philosopher,  which  had  a  cursed 
wife,  a  fro  ward,  and  a  drunkard  ;  when  he  was  asked  for 
what  consideration  he  did  so  bear  her  evil  manners,  he  made 
answer,  "By  this  means,"  said  he,  "1  have  at  home  a 
schoolmaster,  and  an  example  how  I  should  behave  myself 
abroad:  for  I  shall,"  saith  he,  "be  the  more  quiet  with 
others'",  being  thus  daily  exercised  and  taught  in  the  for- 
bearing of  her."  Surely  it  is  a  shame  that  Paynims  should 
be  wiser  than  we ;  we,  I  say,  that  be  commanded  to  resem- 


■  feel]  find  A.  «  helped]  holpen  A. 

•  whensoever]  whatsoever  A.  '  others]  other  A. 

p  unto]  to  A. 


The  Sermon  of  the  State  of  Matrimony.  457 


ble'  angels,  or  rather  God  himself,  through  meekness.  And 
for  the  love  of  virtue,  tliis  said  philosopher  Socrates  would 
not  expel  his  wife  out  of  his  house.  Yea,  some  say  that  he 
did  therefore  marry  his  wife,  to  learn  this  virtue  by  that 
occasion.  Wherefore,  seeing  many  men  be  far  behind  the 
wisdom  of  this  man,  my  counsel  is,  that  first,  and  before  all 
things,  a  man'  do  his  best  endeavour  to  get  him  a  good 
wife,  endued  with  all  honesty  and  virtue  :  but  if  it  so  chance 
that  he  is  deceived,  that  he  hath  chosen  such  a  wife  as  is 
neither  good  nor  tolerable,  then  let  the  husband  follow  this 
philosopher,  and  let  him  instruct  his  wife  in  every  condi- 
tion, and  never  lay  these  matters  to  sight.  For  the  mer- 
chantman, except  he  first  be  at  composition  with  his  factor 
to  use  his  interfairs"  quietly,  he  will  neither  stir  his  ship  to 
sail,  nor  yet  will  lay  hands  upon  his  merchandise  :  even  so, 
let  us  do  all  things,  that  we  may  have  the  fellowship  of  our 
wives,  which  is  the  factor  of  all  our  doings  at  home,  in  great 
quiet  and  rest.  And  by  these  means  all  things  shall  prosper  ^'^- 
quietly,  and  so  shall  we  pass  through  the  dangers  of  the 
troublous  sea  of  this  world.  For  this  state  of  life  will  be 
more  honourable  and  comfortable  than  our  houses,  than 
servants,  than  money,  than  lands  and  possessions,  than  all 
things  that  can  be  told.  As  all  these,  with  sedition  and 
discord,  can  never  work  us  any  comfort ;  so  shall  all  things 
turn  to  our  commodity  and  pleasure,  if  we  draw  this  yoke 
in  one  concord  of  heart  and  mind.  Whereupon  do  your 
best  endeavour,  that  after  this  sort  ye  use  your  matrimony, 
and  so  shall  ye  be  armed  on  every  side.  Ye  have  escaped 
the  snares  of  the  devil,  and  the  unlawful  lusts  of  the  flesh  ; 
ye  have  the  quietness  of  conscience  by  this  institution  of 
matrimony,  ordained  by  God :  therefore  use  oft  prayer  to 
him,  that  he  would  be  present  by  you,  that  he  would  con- 
tinue concord  and  charity  betwixt  you.  Do  the  best  ye 
can  of  your  parts,  to  custom  yourselves  to  softness  and 
meekness,  and  bear  well  in  worth  such  oversights  as  chance  ; 
and  thus  shall  your  conversation  be  most  pleasant  and  com- 
fortable. And  although  (which  can  no  otherwise  be)  some 
adversities  shall  follow,  and  otherwhiles  now  one  discommo- 
dity, now  another  shall  appear ;  yet  in  this  common  trouble 
and  adversity,  lift  up  both  yoiu:  hands  unto  heaven,  call 
upon  the  help  and  assistance  of  God,  the  author  of  your 
marriage,  and  surely  the  promise  of  relief  is  at  hand.  For 
Christ  affirmeth  in  his  gospel.  Where  two  or  three  be  o-a- [Matt.  18. 20.] 
thered  together  in  my  name,  and  be  agreed,  luhat  matter 

»  resemble]  counterfeit  A.  "  interfairs]  interaffairs  A. 

*  a  man]  that  man  A. 

39* 


458        The  Sermon  of  the  State  of  Matrimony, 

soever  they  pray  for,  it  shall  be  granted  them  of  my  hea- 
venly father.  Why  therefore  shouldest  thou  be  afraid  of 
the  danger,  where  thou  hast  so  ready  a  promise,  and  so 
nigh  an  help?  Furthermore,  you  must  understand  how  ne- 
cessary it  is  for  Christian  folk  to  bear  Christ's  cross :  for 
else  we  shall  never  feel  how  comfortable  God's  help  is  unto 
us.  Therefore  give  thanks  to  God  for  his  great  benefit,  in 
that  ye  have  taken  upon  you  this  state  of  wedlock;  and 
pray  you  instantly,  that  almighty  God  may  luckily  defend 
.  and  maintain  you  therein,  that  neither  ye  be  overcome^ 
with  any  temptations^,  nor  with  any  adversity.  But,  be- 
fore all  things,  take  good  heed  that  ye  give  no  occasion  to 
the  devil  to  let  and  hinder  your  prayers  by  discord  and  dis- 
sension :  for  there  is  no  stronger  defence  and  stay  in  all  our 
life,  than  is  prayer  ;  in  the  which  we  may  call  for  the  help 
of  God,  and  obtain  it;  whereby  we  may  win  his  blessing, 
his  grace,  his  defence,  and  protection,  so  to  continue  therein 
to  a  better  life  to  come :  which  grant  us,  he  that  died  for 
us  all,  to  whom  be  all  honour  and  praise  for  ever  and  ever. 
Amen. 


»  overcome]  overcomed  A. 


y  temptations]  temptation  A. 


/ 


AN 

HOMILY 

iiGAlXST 

IDLENESS. 


Forasmuch  as  man,  being  not  bom  to  ease  and  rest, 
but  to  labour  and  travail,  is  by  corruption  of  nature  through 
sin  so  far  degenerated  and  grown  out  of  kind,  that  he  taketh 
idleness  to  be  no  evil  at  all,  but  rather  a  commendable  thing, 
seemly  for  those  that  be  wealthy;  and  therefore  is  greedily 
embraced  of  most  part  of  men,  as  agreeable  to  their  sensual 
affection,  and  all  labour  and  travail  is  diligently  avoided,  as 
a  thing  painful  and  repugnant  to  the  pleasure  of  the  flesh  ; 
it  is  necessary  to  be  declared  unto  you,  that  by  the  ordi- 
nance of  God,  which  he  hath  set  in  the  nature  of  man, 
every  one  ought,  in  his  lawful  vocation  and  calling,  to  give 
himself  to  labour ;  and  that  idleness,  being  repugnant  to 
the  same  ordinance,  is  a  grievous  sin,  and  also,  for  the  great 
inconveniences  and  mischiefs  which  spring  thereof,  an  in- 
tolerable evil :  to  the  intent  that,  when  ye  understand  the 
same,  ye  may  diligently  flee  from  it,  and  on  the  other  part 
earnestly  apply  yourselves,  every  man  in  his  vocation,  to 
honest  labour  and  business,  which  as  it  is  enjoined  unto  man 
by  God's  appointment,  so  it  wanteth  not  his  manifold  bless- 
ings and  sundry  benefits. 

Almighty  God,  after  that  he  had  created  man,  put  him 
into  paradise,  that  he  might  dress  and  keep  it :  but  when 
he  had  transgressed  God's  commandment,  eating  the  fruit 
of  the  tree  which  was  forbidden  him,  almighty  God  forth- 
with did  cast  him  out  of  paradise  into  this  woful  vale  of  Gen.  3.  [23.] 
I  misery,  enjoining  him  to  labour  the  ground  that  he  was 
taken  out  of,  and  to  eat  his  bread  in  the  sweat  of  his  face 
all  the  days  of  his  life.  It  is  the  appointment  and  will  of 
God,  that  every  man,  during  the  time  of  this  mortal  and 
transitory  life,  should  give  himself  to  some*  honest  and 
godly  exercise  and  labour,  and  every  one  follow''  his  own 


•  some]  such  B. 


^  follow]  to  do  A. 


460 


The  Sermon  against  Idleness. 


Job  5.  [7.]  business,  and  to  walk  uprightly  in  his  own  calling.  Man, 
saith  Job,  is  born  to  labour.    And  we  are  commanded  by 

Eccius.  7.  [15.]  Jesus  Sirach,  not  to  hate  painful  works,  neither  husbandry, 
or  other  such  mysteries  of  travail,  which  the  Highest  hath 

Prov.  5.  [15.]  created.  The  wise  man  also  exhorteth  us  to  drink  the 
waters  of  our  own  cistern^  and  of  the  rivers  that  run  out 
of  the  midst''  of  our  own  ivell;  meaning  thereby  that  we 
should  live  of  our  own  labours,  and  not  devour  the  labours 

2Thess.  3.  [11,  of  Other.    St.  Paul  hearing  that  among  the  Thessalonians 

^■^•J  there  were  certain  that  lived  dissolutely  and  out  of  order, 

that  is  to  say,  which  did  not  work,  but  were  busy-bodies ; 
not  getting  their  own  living  with  their  own  travail,  but  eat- 
ing other  men's  bread  of  free  cost ;  did  command  the  said 
Thessalonians,  not  only  to  withdraw  themselves,  and  abstain 
from  the  familiar  company  of  such  inordinate  persons,  but 
also,  that,  if  there  were  any  such  among  them  that  would 
not  labour,  the  same  should  not  eat,  nor  have  any  living  at 
other  men's  hands.  Which  doctrine  of  St.  Paul,  no  doubt, 
is  grounded  upon  the  general  ordinance  of  God,  which  is, 
that  every  man  should  labour ;  and  therefore  it  is  to  be 
obeyed  of  all  men,  and  no  man  can  justly  exempt  himself 
from  the  same.  But  when  it  is  said,  all  men  should  labour, 
it  is  not  so  straitly  meant,  that  all  men  should''  use  handy 
labour:  but  as  there  be  divers  sorts  of  labours^  some  of 
the  mind,  and  some  of  the  body,  and  some  of  both ;  so 
every  one  (except  by  reason  of  age,  debility  of  body,  or 
want  of  health,  he  be  unapt  to  labour  at  all)  ought  both  for 
the  getting  of  his  own  livhig  honestly,  and  for  to  profit 
others,  in  some  kind  of  labour  to  exercise  himself,  accord- 
ing as  the  vocation,  whereunto  God  hath  called  him,  shall 
require.  So  that  whosoever  doth  good  to  the  commonweal 
and  society  of  men  with  his  industry  and  labour,  whether  it 
-  be  by  governing  the  commonweal  publicly,  or  by  bearing 

public  office  or  ministry,  or  by  doing  any  common  necessary 
affairs  of  his  country,  or  by  giving  counsel,  or  by  teaching 
and  instructing  others,  or  by  what  other  means  soever  he 
be  occupied,  so  that  a  profit  and  benefit  redound  thereof 
unto  others,  the  same  person  is  not  to  be  accounted  idle, 
though  he  work  no  bodily  labour;  nor  is  to  be  denied  his 
living,  if  he  attend  his  vocation,  though  he  work  not  with 
his  hands. 

Bodily  labour  is  not  required  of  them,  which  by  reason 
ll  of  their  vocation  and  office  are  occupied  in  the  labour  of 

^  the  mind,  to  the  succour*"  and  help  of  others.    St.  Paul  ex- 


midst]  middes  A.B. 
^  should]  should  should  B. 


labours]  labour  A. 
^  succour]  profit  A. 


The  Sermon  against  Idleness. 


461 


horteth  Timothy  to  eschew  and  refuse  idle  widows,  z^A/c^  i  Tim.  5.  [i3.] 
go  about  from  house  to  house,  because  they  are  not  only 
idle,  but  prattlers  also,  and'  busy-bodies,  speaking  thitigs 
which  are  not  comely.  The  prophet  Ezechiel,  declaring  what 
the  sins  of  the  city  of  Sodom  were,  reckoneth  idleness  to  be 
one  of  the  principal.  The  sins,  saith  he,  of  Sodom  were  these;  Ezech.  i6.  [49.] 
pride,  fulness  of  meat,  abundance,  and  idleness:  these  things 
had  Sodom  and  her  daughters,  meaning  the  cities  subject 
to  her.  The  horrible  and  strange  kind  of  destruction  of 
that  city,  and  all  the  country  about  the  same,  which  was 
fire  and  brimstone  raining  from  heaven,  most  manifestly 
declareth  what  a  grievous  sin  idleness  is,  and  ought  to  ad- 
monish us  to  flee  from  the  same,  and  embrace  honest  and 
godly  labour.  But  if  we  give  ourselves  to  idleness  and  sloth, 
to  lurking  and  loitering,  to  wilful  wandering,  and  wasteful 
spending,  never  settling  ourselves  to  honest  labour,  but  liv- 
ing like  drone  bees  by  the  labours  of  other  men,  then  do  we 
break  the  Lord's  commandment,  we  go  astray  from  our  vo- 
cation, and  incur  the  danger  of  God's  wrath  and  heavy  dis- 
pleasure, to  our  endless  destruction,  except  by  repentance 
we  turn  again  unfeignedly  unto  God.  The  inconveniences 
and  mischiefs  that  come  of  idleness,  as  well  to  man's  body 
as  to  his  soul,  are  more  than  can  in  short  time  be  well 
rehearsed.  Some  we  shall  declare  and  open  unto  you,  that 
by  considering  them  ye  may  the  better  with  yourselves  ga- 
ther the  rest.  An  idle  hand,  saith  Solomon,  maketh poor,'PtovAo.i\.i 
but  a  quick  labouring  hand  maketh  rich.  Again,  He  thafProv.i^.  [ii.] 
fillet h  his  land  shall  have  plenteousness  of  bread;  but  he^^'  ^^^'^ 
that  floweth  in  idleness  is  a  very  fool,  and  shall  have  po- 
verty enough.  Again,  a  slothful  body  ivill  not  go  to  plough  Prov.  20.  [4.] 
for  cold  of  the  winter  ;  therefore  shall  he  go  a  begging  in 
summer,  and  have  nothing. 

But  what  shall  we  need  to  stand  much  about  the  proving 
of  this,  that  poverty  folio weth  idleness  ?  We  have  too  much 
experience  thereof  (the  thing  is  the  more  to  be  lamented)  in 
this  realm.  For  a  great  part  of  the  beggary  that  is  among 
the  poor  can  be  imputed  to  nothing  so  much  as  to  idleness, 
and  to  the  negligence  of  parents,  which  do  not  bring  up 
their  children  either  in  good  learning,  honest  labour,  or  some 
commendable  occupation  or  trade,  whereby,  when  they  come 
to  age,  they  might  get  their  living.  Daily  experience  also 
teacheth,  that  nothing  is  more  enemy  or  pernicious  to  the 
health  of  man's  body,  than  is  idleness ;  too  much  ease  and 
sleep,  and  want  of  exercise.  But  these  and  such  like  incom- 
modities,  albeit  they  be  great  and  noisome,  yet  because  they 


462 


The  Sermon  against  Idleness. 


concern  chiefly  the  body  and  externals  goods,  they  are  not 
to  be  compared  with  the  mischiefs  and  inconveniences,  which 
through  idleness  happen  to  the  soul,  whereof  we  will  recite 
some.  Idleness  is  never  alone,  but  hath  always  a  long  tail 
of  other  vices  hanging  on,  which  corrupt  and  infect  the 
whole  man  after  such  sort,  that  he  is  made  at  length  no- 

Eccius.33.  [27.]  thing  else  but  a  lump  of  sin.  Idleness,  saith  Jesus  Sirach, 
bringeth  much  evil  and  mischief.  St.  Bernard  calleth  it  the 
mother  of  all  evils,  and  stepdame  of  all  virtues ;  adding 
moreover,  that  it  doth  prepare,  and  as  it  were  tread  the  way 
to  hell-fire.  Where  idleness  is  once  received,  there  the  devil 
is  ready^  to  set  in  his  foot,  and  to  plant  all  kind  of  wicked- 
ness and  sin,  to  the  everlasting  destruction  of  man's  soul. 
Which  thing  to  be  most  true,  we  are  plainly  taught  in  the 

Matt.  13.  [25  ]  thirteenth  of  Matthew,  where  it  is  said,  that  the  enemy  came 
lohile  men  were  asleep,  and  sowed  naughty  tares  among  the 
good  wheat.  In  very  deed,  the  best  time  that  the  devil  can 
have  to  work  his  feat  is  when  men  be  asleep,  that  is  to  say, 
idle ;  then  is  he  most  busy  in  his  work,  then  doth  he  soonest 
catch  men  in  the  snare  of  perdition,  then  doth  he  fill  them 
with  all  iniquity,  to  bring  them,  without  God's  special  fa- 
vour, unto  utter  destruction.  Hereof  we  have  two  notable 
examples  most  lively  set  before  our  eyes.    The  one  in  king 

2  Sam.  11.  [1.]  David,  who  tarrying  at  home  idly,  as  the  scripture  saith,  at 
such  times  as  other  kings  go  forth  to  battle,  was  quickly  se- 

2  Sam.  12.  [9.]  duccd  of  Satan  to  forsake  the  Lord  his  God,  and  to  commit 
two  grievous  and  abominable  sins  in  his  sight,  adultery  and 
murder. 

The  plagues  that  ensued  these  offences  were  horrible  and 
[2Sam.  12. 11.]  grievous,  as  it  may  easily  appear  to  them  that  will  read  the 
Judges  16.  [1-  story.  Another  example  of  Samson,  who,  so  long  as  he 
warred  with  the  Philistines,  enemies  to  the  people  of  God, 
could  never  be  taken  or  overcome ;  but  after  that  he  gave 
himself  to  ease  and  idleness,  he  not  only  committed  forni- 
cation with  the  strumpet  Dalila,  but  also  was  taken  of  his 
enemies,  and  had  his  eyes  miserably  put  out,  was  put  in 
prison,  and  compelled  to  grind  in  a  mill,  and  at  length  was 
made  the  laughing-stock  of  his  enemies.  If  these  two,  who 
were  so  excellent  men,  so  well-beloved  of  God,  so  endued 
with  singular  and  divine  gifts,  the  one  namely  of  prophecy, 
and  the  other  of  strength,  and  such  men  as  never  could  by 
vexation,  labour,  or  trouble,  be  overcome,  were  overthrown 
and  fell  into  grievous  sins,  by  giving  themselves  for  a  short 


g  external]  eternal  A. 


ready]  always  ready  A. 


The  Sermon  against  Idleness. 


463 


time  to  ease  and  idleness,  and  so  consequently  incurred  mi- 
serable plagues  at  the  hands  of  God ;  what  sin,  what  mis- 
chief, what  inconvenience  and  plague  is  not  to  be  feared  of 
them,  which  all  their  life  long  give  themselves  wholly  to 
idleness  and  ease  ?  Let  us  not  deceive  ourselves,  thinking 
little  hurt  to  come  of  doing  nothing;  for  it  is  a  true  saying. 
When  one  doth  nothing,  he  learneth  to  do  evil.  Let  us 
therefore  always  be  doing  of  some  honest  work,  that  the 
devil  may  find  us  occupied.  He  himself  is  ever  occupied, 
never  idle,  but  walketh  continually  seeking  to  devour  us. 
Let  us  resist  him  with  our  diligent  watching,  in  labour,  and 
in  well-doing.  For  he  that  diligently  exerciseth  himself  in 
honest  business  is  not  easily  catched  in  the  devil's  snare. 
When  man  through  idleness,  or  for  default  of  some  honest  /^Wfc 
occupation  or  trade  to  live  upon,  is  brought  to  poverty  and 
want  of  things  necessary,  we  see  how  easily  such  a  man  is 
induced  for  his  gain  to  lie,  to  practise  how  he  may  deceive 
his  neighbour,  to  forswear  himself,  to  bear  false  witness,  and 
oftentimes  to  steal  and  murder,  or  to  use  some  other  un- 
godly mean  to  live  withal ;  whereby  not  only  his  good  name, 
honest  reputation,  and  a  good  conscience,  yea,  his  life  is 
utterly  lost,  but  also  the  great  displeasure  and  wrath  of 
God,  with  divers  and  sundry  grievous  plagues,  are  pro- 
cured. Lo  here  the  end  of  the  idle  and  sluggish  bodies, 
whose  hands  cannot  away  with  honest  labour  :  loss  of  name, 
fame,  reputation,  and  hfe,  here  in  this  world,  and,  without 
the  great  mercy  of  God,  the  purchasing  of  everlasting  de- 
struction in  the  world  to  come.  Have  not  all  men  then 
good  cause  to  beware  and  take  heed  of  idleness,  seeing  they 
that  embrace  and  follow  it  have  commonly  of  their  pleasant 
idleness,  sharp  and  sour  displeasures  ?  Doubtless,  good  and 
godly  men,  weighing  the  great  and  manifold  harms  that 
come  by  idleness  to  a  commonweal,  have  from  time  to  time 
provided  with  all  diligence,  that  sharp  and  severe  laws 
might  be  made  for  the  correction  and  amendment  of  this 
evil.  The  Egyptians  had  a  law,  that  every  man  should  Herodotus, 
weekly  bring  his  name  to  the  chief  rulers  of  the  province, 
and  therewithal  declare  what  trade  of  life  he  used*,  to  the 
intent  that  idleness  might  be  worthily  punished,  and  dili- 
gent labour  duly  rewarded.  The  Athenians  did  chastise 
sluggish  and  slothful  people  no  less  than  they  did  heinous 
and  grievous  offenders,  considering,  as  the  truth  is,  that 
idleness  causeth  much  mischief  The  Areopagites  called 
every  man  to  a  strait  account  how  he  lived ;  and  if  they 

»  used]  occupied  A. 


I 


464 


The  Sermon  against  Idleness. 


found  any  loiterers,  that  did  not  profit  the  commonweal  by 
one  means  or  other,  they  were  driven  out  and  banished,  as 
unprofitable  members,  they  did  only  hurt  and  corrupt  the 
body.  And  in  this  realm  of  England  good  and  godly  laws 
have  been  divers  times  made,  that  no  idle  vagabonds  and 
loitering  runagates  should  be  suffered  to  go  from  town  to 
town,  from  place  to  place,  without  punishment,  which  nei- 
ther serve  God  nor  their  prince,  but  devour  the  sweet  fruits 
of  other  men's  labour,  being  common  liars,  drunkards, 
swearers,  thieves,  whoremasters,  and  murderers,  refusing 
all  honest  labour,  and  give  themselves  to  nothing  else  but 
to  invent  and  do  mischief,  whereof  they  are  more  desirous 
and  greedy  than  is  any  lion  of  his  prey.  To  remedy  this 
inconvenience,  let  all  parents  and  others,  which  have  the 
care  and  governance  of  youth,  so  bring  them  up  either  in 
good  learning,  labour,  or  some  honest  occupation  or  trade, 
whereby  they  may  be  able  in  time  to  come  not  only  to  sus- 
tain themselves  competently,  but  also  to  relieve  and  supply 

Ephes.  4.  [28.]  the  necessity  and  want  of  others.  And  St.  Paul  saith.  Let 
him  that  hath  stolen  steal  no  more,  and  he  that  hath  de- 
ceived others,  or  used  unlawful  ivays  to  get  his  living,  leave 
off  the  same^  and  labour  rather,  loorking  with  his  hands 
that  thing  which  is  good;  that  he  may  have  that  which  is 
necessary  for  himself,  and  also  be  able  to  give  unto  others 
that  stand  in  need  of  his  help.  The  prophet  David  thinketh 

Ps.  128.  C2  ]  him  happy  that  liveth  upon  his  labour,  saying,  When  thou 
eatest  the  labours  of  thine  hands,  happy  art  thou,  and 
well  is  thee.  This  happiness  or  blessing  consisteth  in  these 
and  such  like  points. 

Eccies.  3.{i3.]     First,  It  is  the  gift  of  God,  as  Solomon  saith,  ivhen  one 
eateth  and  drinketh,  and  receiveth  good  of  .his  labour.  Se- 
condly^, when  one  liveth  of  his  own  labour,  so  it  be  honest 
and  good,  he  liveth  of  it  with  a  good  conscience ;  and  an 
upright  conscience  is  a  treasure  inestimable.    Thirdly,  he 
eateth  his  bread  not  with  brawling  and  chiding,  but  with 
peace  and  quietness,  when  he  quietly  laboureth  for  the  same, 
according  to  St.  Paul's  admonition.    Fourthly,  he  is  no 
man's  bondman  for  his  meat  sake,  nor  needeth  not  for  that  I 
to  hang  upon  the  good  will  of  other  men ;  but  so  liveth  of  I 
his  own,  that  he  is  able  to  give  part  to  others.    And,  to  con-  I 
elude,  the  labouring  man  and  his  family,  whiles  they  are 
busily  occupied  in  their  labours,  be  free  from  many  tempta- 
tions and  occasions  of  sin,  which  they  that  live  in  idleness 
are  subject  unto.    And  here  ought  artificers  and  labouring 


k  Secondly]  Secondarily  A. 


The  Sermon  against  Idleness. 


465 


men,  who  be  at  wages  for  their  work  and  labour,  to  con- 
sider their  conscience  to  God,  and  their  duty  to  their  neigh- 
bour, lest  they  abuse  their  time  in  idleness,  so  defrauding 
them  which  be  at  charge  both  with  great  wages,  and  dear 
commons.  They  be  worse  than  idle  men  indeed,  for  that 
they  seek  to  have  wages  for  their  loitering.  It  is  less  danger 
to  God  to  be  idle  for  no  gain,  than  by  idleness  to  win  out 
of  their  neighbours'  purses  wages  for  that  which  is  not  de- 
served. It  is  true,  that  Almighty  God  is  angry  with  such 
as  do  defraud  the  hired  man  of  his  wages ;  the  cry  of  that 
injury  ascendeth  up  to  God's  ear  for  vengeance.  And  as 
true  it  is,  that  the  hired  man,  who  useth  deceit  in  his  la- 
bour, is  a  thief  before  God.  Let  no  man,  saith  St.  Paul  to 
the  Thessalonians,  subtilly  beguile  his  brother^  let  him  noti  Thess.  4.  [6.] 
defraud  him  in  his  business,  for  the  Lord  is  a  revenger^ 
of  such  deceit's.  Whereupon  he  that  will  have  a  good  con- 
science to  God  ;  that  labouring  man,  I  say,  which  depend- 
eth  wholly  upon  God's  benediction,  ministering  all  things 
sufficient  for  his  Hving,  let  him  use  his  time  in  a  faithful'" 
labour,  and  when  his  labour  by  sickness  or  other  misfortune 
doth  cease,  yet  let  him  think  for  that  in  his  health  he  served 
God  and  his  neighbour  truly,  he  shall  not  want  in  time  of 
necessity.  God  upon  respect  of  his  fidelity  in  health  will 
recompense  his  indigence,  to  move  the  hearts  of  good  men 
to  relieve  such  decayed  men  in  sickness.  Where  otherwise, 
whatsoever  is  gotten  by  idleness  shall  have  no  means"  to 
help  in  time  of  need. 

Let  the  labouring  man  therefore  eschew  for  his  part  this 
vice  of  idleness  and  deceit,  remembering  that  St.  Paul  ex- 
horteth  every  man  to  lay  away  all  deceit,  dissimulation,  and 
lying,  and  to  use  truth  and  plainness  to  his  neighbour,  be-  Ephes.  4.  [15.] 
ca^ise,  saith  he,  ive  be  members  together  in  one  body ,  under 
one  head,  Christ  our  saviour.  And  here  might  be  charged 
the  serving-men  of  this  realm,  who  spend  their  time  in 
much  idleness  of  life,  nothing  regarding  the  opportunity  of 
their  time,  forgetting  how  service  is  no  heritage,  how  age 
will  creep  upon  them :  where  wisdom  were  they  should  ex- 
pend their  idle  time  in  some  good  business,  whereby  they 
might  increase  in  knowledge,  and  so  the  more  worthy  to  be 
ready  for  every  man's  service.  It  is  a  great  rebuke  to  them, 
that  they  study  not  either  to  write  fair,  to  keep  a  book  of 
account,  to  study  the  tongues,  and  so  to  get  wisdom  and 
knowledge  in  such  books  and  works,  as  be  now  plentifully 
set  out  in  print  of  all  manner  of°  languages.    Let  young 


'  a  revenger]  revenger  A. 
«>  a  faithful]  faithful  A. 
40 


°  means]  foison  A. 

°  manner  of]  manner  A. 


466  The  Sermon  against  Idleness, 


men  consider  the  precious  value  of  their  time,  and  waste  it 
not  in  idleness,  in  jollity,  in  gamingp,  in  banqueting,  in  ruf- 
fians' company.   Youth  is  but  vanity,  and  must  be  accounted 

Eccies.  11,  [9.]  for  before  God.  How  merry  and  glad  soever  thou  be  in 
thy  youth)  0  young  man,  saith  the  preacher,  how  glad  so- 
ever thy  heart  be  in  thy  young  days,  how  fast  and  freely 
soever  thou  follow  the  ways  of  thine  own  heart,  and  the  lust 
of  thine  own  eyes ;  yet  be  thou  sure  that  God  shall  bring 
thee  into  judgment  for  all  these  things.  God  of  his  mercy 
put  it  into  the  hearts  and  minds  of  all  them  that  have  the 
sword  of  punishment  in  their  hands,  or  have  famihes  under 
their  governance,  to  labour  to  redress  this  great  enormity, 
of  all  such  as  live  idly  and  unprofitably  in  the  commonweal, 
to  the  great  dishonour  of  God,  and  the  grievous  plague  of 
his  silly  people.  To  leave  sin  unpunished,  and  to  neglect 
the  good  bringing  up  of  youth,  is  nothing  else  but  to  kindle 
the  Lord's  wrath  against  us,  and  to  heap  plagues  upon  our 
own  heads.  As  long  as  the  adulterous  people  were  suffered 
to  live  licentiously  without  reformation,  so  long  did  the 
plague  continue  and  increase  in  Israel,  as  yom  may  see  in 
the  book  of  Numbers. 

Numb.  25.  [8.]  But  whcu  due  correction  was  done  upon  them,  the  Lord's 
anger  was  straightway  pacified,  and  the  plague  ceased.  Let 
all  officers  therefore  look  straitly  to  their  charge.  Let  all 
masters  of  households  reform  this  abuse  in  their  families ; 
let  them  use  the  authority  that  God  hath  given  them ;  let 
them  not  maintain  vagabonds  and  idle  persons,  but  deliver 
the  realm  and  their  households  from  such  noisome  loiterers, 
that  idleness,  the  mother  of  all  mischief,  being  clean  taken 
away,  almighty  God  may  turn  his  dreadful  anger  away 
from  us,  and  confirm  the  covenant  of  peace  upon  us  for 
ever,  through  the  merits  of  Jesus  Christ,  our  only  Lord  and 
Saviour :  to  whom  with  the  Father  and  the  Holy  Ghost  be 
all  honour  and  glory,  world  without  end.  Amen. 


p  gaming]  gamning  A. 


•J  you]  ye  A. 


AN 

HOMILY 

OF 

Repentance^  and  of  true  Reconciliation  unto  God, 


There  is  nothing  that  the  Holy  Ghost  doth  so  much 
labour  in  all  the  scriptures  to  beat  into  men's  heads,  as  re- 
pentance, amendment  of  Ufe,  and  speedy  returning  unto  the 
Lord  God  of  hosts.    And  no  marvel  why;  for  we  do  daily 
and  hourly,  by  our  wickedness  and  stubborn  disobedience, 
horribly  fall  away  from  God,  thereby  purchasing  unto  our- 
selves (if  he  should  deal  with  us  according  to  his  justice) 
eternal  damnation.    So  that  no  doctrine  is  so  necessary  in  The  doctrine  of 
the  Church  of  God,  as  is  the  doctrine  of  repentance  and  repentance  is 
amendment  of  life.    And  verily  the  true  preachers  of  the  ^^ecessary. 
gospel  of  the  kingdom  of  heaven,  and  of  the  glad  and  joy- 
ful tidings  of  salvation,  have  always  in  their  godly  sermons 
and  preachings  unto  the  people,  joined  these  two  together; 

^  I  mean  repentance  and  forgiveness  of  sins,  even  as  our  sa- 
viour Jesus  Christ  did  appoint  himself,  saying.  So  it  ^e- Luke  24.  [46, 
hoved  Christ  to  suffer,  and  to  rise  again  the  third  day;^'^-^. 
and  that  repentance  and  forgiveness  of  sins  should  be 
preached  in  his  name  among  all  nations.    And  therefore 
the  holy  apostle  doth  in  the  Acts  speak  after  this  mamier : 
I  have  witnessed  both  to  the  Jews  and  to  the  Gentiles,  Me  Acts  20.  [21.] 
repentance  toivards  God,  andfaith  towards  our  Lord  Jesus^ 
Christ.    Did  not  John  Baptist,  Zachary's  son^,  begin  his 
ministry  with  the  doctrine  of  repentance,  saying,  i?e;?e;2^.  Matt.  3.  [2.] 

\  for  the  kingdom  of  God  is  at  hand?    The  like  doctrine  did 

bur  saviour  Jesus  Christ  preach  himself,  and  commanded  Matt.  4.  [ir.] 
his  apostles  to  preach  the  same. 

I  might  here  allege  very  many  places  out  of  the  pro- 
phets, in  the  which  this  most  wholesome  doctrine  of  re- 
pentance is  very  earnestly  urged,  as  most  needful  for  all 


» Jesus]  Jesu  A. 


*  Zachary's  son]  Zacharias  son  B. 


468 


The.  First  Part  nf  the  Sermon 


degrees  and  orders  of  men :  but  one  shall  be  sufficient  at 
this  present  time. 

Joel  2.  [12, 13  J    These  are  the  words  of  Joel  the  prophet :  Therefore  also 
now  the  Lord  saith,  Return  unto  me  ivith  all  your  heart, 
ivith  fasting,  weeping,  and  rnoiirinng.    Rent^ your  hearts, 
and  not  your  clothes,  and  return  unto  the  Lord  your  God; 
for  he  is  gracious  and  merciful,  slow  to  anger,  and  of  great 
A  perpetual     compassion,  and  ready  to  pardon  ivickedness.    Whereby  it 
mist  fouow        given  us  to  understand,  that  we  have  here  a  perpetual 
rule  appointed  unto  us,  which  ought  to  be  observed  and 
/  kept  at  all  times,  and  tjiat  there  is  none  other  way,  whereby 
y  the  wrath  of  God  may  be  pacified^  and  his  anger  assuaged, 
tliat  the  fierceness  of  his  fury,  and  the  plagues  or  destruc- 
tion*^, which  by  his  righteous  judgment  he  had  determined 
to  bring  upon  us,  may  depart,  be  removed,  and  taken  away. 
Where  he  saith.  But  now  therefore,  saith  the  Lord,  return 
unto  me :  it  is  not  without  great  importance,  that  the  pro- 
^--^-^phet  speaketh  so.    For  he  had  afore  set  forth  at  large  unto 
them  the  horrible  vengeance  of  God,  which  no  man  was 
able  to  abide,  and  therefore  he  doth  move  them  to  repent- 
ance, to  obtain  mercy;  as  if  he  should  say,  I  will  not  have 
these  things  to  be  so  taken,  as  though  there  were  no  hope 
of  grace  left.    For  although  ye  do  by  your  sins  deserve  to 
be  utterly  destroyed,  and  God  by  his  righteous  judgments 
hath  determined  to  bring  no  small  destruction  upon  you, 
yet  now^  that  ye  are  in  a  manner  on  the  very  edge  of  the 
sword ;  if  ye  will  speedily  return  unto  him,  he  will  most 
gently  and  most  mercifully  receive  you  into  favour  again. 
\    Whereby  we  are  admonished,  that  repentance  is  never  too 
late,  so  that  it  be  true  and  earnest.    For  sith  that  God  in 
the  scriptures  will  be  called  our  father,  doubtless  he  doth  fol- 
low the  nature  and  property  of  gentle  and  merciful  fathers, 
which  seek  nothing  so  much,  as  the  returning  again,  and 
amendment  of  their  children,  as  Christ  doth  abundantly 
Luke  15.  [11-  teach  in  the  parable  of  the  prodigal  son.    Doth  not  the  Lord 
E^ek  18  [23  himself  say  by  the  prophet,  /  tvill  not  the  death  of  the 
Esay  1.  [16.]    wickcd,  but  that  he  turn  from-  his  ivicked  ways,  and  live  ? 
1  John  [1. 9.]  And  in  another  place,  If  toe  co?ifess  our  sin^,  God  is  faith- 
ful and  righteous  to  forgive  us  our  sins,  and  to  make  us 
clean  from  all  wickedness.    Which  most  comfortable  pro- 
mises are  confirmed  by  many  examples  of  the  scriptures. 
When  the  Jews  did  willingly  receive  and  embrace  the 
Esaj  37.  [6,36.]  wholesome  counsel  of  the  prophet  Esay,  God  by  and  by 

c  Rent]  and  rent  A.  *  now]  know  B. 

or  destruction]  of  destruction  B,  ^  sin]  sins  A. 


of  Repentance. 


469 


did  reach  his  helping  hand  unto  them,  and  by  his  angel  did 
in  one  night  slay  the  most  worthy  and  valiant  soldiers  of 
Sennacherib's  camp.  \  Where mito  may  king  Manasses  beschron  33. 
added,  who  after  all  manner  of  damnable  wickedness  re-  ^^'^ 
turned  unto  the  Lord,  and  therefore  was  heard  of  him,  and 
restored  again  into  his  kingdom.    The  same  grace  and  fa- 
vour did  the  sinful  woman  Magdalen,  Zaccheus,  the  poor  Luke  7.  [48. 
thief,  and  many  other  feel.    All  which  things  ought  to  serve    ^-  "^^-J 
for  our  comfort  against  the  temptations  of  our  consciences, 
whereby  the  devil  goeth  about  to  shake,  or  rather  to  over- 
throw our  faith.    For  every  one  of  us  ought  to  apply  the  .  ' 
same  unto  himself,  and  say.  Yet  now  return  unto  the  Lord:  — ^ 
neither  let  the  remembrance  of  thy  former  life  discourage 
thee;  yea^  the  more  wicked  that  it  hath  been,  the  more  fer- 
vent and  earnest  let  thy  repentance  or  returning  be,  and 
forthwith  thou  shall  feel  the  ears  of  the  Lord  ivide  open  iiFet.  3. 12.2 
unto  thy  prayers.    But  let  us  more  narrowly  look  upon  the 
commandment  of  the  Lord  touching  this  matter.    Turn  unto 
me,  saith  he  by  the  holys  prophet  Joel,  with  all  your  hearts,  [joei2. 12, 13.] 
with  fasting,  loeeping^,  and  mourning.    Rent  your  hearts, 
and  not  your  garments,         In  which  words  he  compre- 
hendeth  all  manner  of  things  that  can  be  spoken  of  repent- 
ance, Avhich  is  a  returning'  again  of  the  whole  man  unto 
God,  from  whom  we  be  fallen  away  by  sin.    But  that  the 
whole  discourse  thereof  may  the  better  be  borne  away,  we 
shall  first  consider  in  order  four  principal  points;  that  is, 
from  what  we  must  return,  to  whom  we  must  return,  by 
whom  we  ~may  be  able  to  convert,  and  the  manner  how  to 
turn  to  God. 

First,  from  whence,  or  from  what  things,  we  must  re- From  whence 
turn.    Truly,  we  must  return  from  those  things,  whereby  ^^^^^s'-'"^^"'"^' 
we  have  been  withdrawn,  plucked,  and  led  away  from  God. 
And  these  generally  are  our  sins,  which,  as  the  holy  pro- 
phet Esay  doth  testify,  do  separate  God  and  us,  and  hide  Esay  59.  [2.] 
his  face,  that  he  will  not  hear  us.    But  under  the  name  of 
sin,  not  only  those  gross  words  and  deeds,  which  by  the 
common  judgment  of  men  are  counted  to  be  filthy  and  un- 
lawful, and  so  consequently  abominable  sins;  but  also  the 
filthy  lusts  and  inward  concupiscences  of  the  flesh,  which, 
as  St.  Paul  testifieth,  do  resist  the  will  and  spirit  of  God,  Gai.  5.  [17.. 
and  therefore  ought  earnestly  to  be  bridled  and  kept  under. 
We  must  repent  of  the  false  and  erroneous  opinions  that  we 
have  had  of  God,  and  the  wicked  superstition  that  doth 
breed  of  the  same,  the  unlawful  worshipping  and  service  of 

E  the  holy]  his  A.  '  returning]  turning  A. 

^  weeping]  with  weeping  A. 

40* 


470 


The  First  Part  of  the  Sermon 


God,  and  other  like.  All  these  things  must  they  forsake, 
that  will  truly  turn  unto  the  Lord,  and  repent  aright.  For 
Ephes.  5.  [6.]  sith  that  for  such  things  the  wrath  of  God  cometh  upon  the 
children  of  disobedience,  no  end  of  punishment  ought  to  be 
looked  for,  as  long  as  we  continue  in  such  things.  There- 
fore they  be  here  condemned,  which  will  seem  to  be  repent- 
ant sinners,  and  yet  will  not  forsake  their  idolatry  and  su- 
perstition. Secondly,  we  must  see  unto  whom  we  ought  to 
Unto  whom  we  rctum.  Revevtimiui  usque  ad  me,  saith  the  Lord:  that  is, 
ought  to  return,  j^etiu'n  as  far  as  unto  me.  We  7)irtst  then  return  unto  the 
Lord;  yea,  we  must  return  unto  him  alone:  for  he  alone  is 
the  truth,  and  the  fountain  of  all  goodness  :  but  we  must 
labour  that  we  do  return  as  far  as  unto  him,  and  that  we 
do  never  cease  nor  rest''  till  we  have  apprehended  and  taken 
hold  upon  him. 

But  this  must  be  done  by  faith.    For  sith  that  God  is  a 
spirit,  he  can  by  no  other  means'  be  apprehended  and  taken  ^ 
hold  upon.    Wherefore™,  first,  they  do  greatly  err,  which 
do  not  turn  unto  God,  but  unto  the  creatures,  or  unto  the 
By  whom  we   inventions  of  men,  or  unto  their  own  merits.    Secondly,  they 
unto  GoT°    that  do  begin  to  return  unto  the  Lord,  and  do  faint  in  the 
midway,  before"  they  come  to  the  mark  that  is  appointed 
unto  them.    Thirdly,  because  we  have  of  our  own  selves 
nothing  to  present  us  to  God,  and  do  no  less  flee  from  him 
after  our  fall,  than  our  first  parent  Adam  did,  who",  when 
he  had  sinned,  did  seek  to  hide  himself  from  the  sight  of 
God,  we  have  need  of  a  mediator  for  to  bring  and  reconcile 
us  unto  him,  who  for  our  sins  is  angry  with  us.    The  same 
is  Jesus  Christ,  who  being  true  and  natural  God,  equal  and 
of  one  substance  with  the  Father,  did  at  the  time  appointed 
take  upon  him  our  frail  nature,  in  the  blessed  virgin's  womb, 
and  that  of  her  undefiled  substance,  that  so  he  might  be  a 
mediator  betweenP  God  and  us,  and  pacify  his  wrath.  Of 
him  doth  the  Father  himself  speak  from  heaven,  saying, 
Matt.  3.  [17.]    This  is  my  well-beloved  son,  in  whom  1  am  well pleasedx 
John  14.  [6.]    And  he  himself  in  his  gospel  doth  cry  out  and  say,  /  am 
the  loay,  the  truth,  and  tJie  life:  no  man  cometh  unto  the 
1  Pet.i.  [19.]   Father,  but  by  me.    For  he  alone  did  with  the  sacrifice  of 
his  body  and  blood  make  satisfaction  unto  the  justice  of 
Acts  5.  [31.]    God  for  our  sins.    The  apostles  do  testify  that  he  was 
Luke  24.  [47.]  g^altcd  for  to  givc  repentance  and  remission  of  sins  unto 
Israel.    Both  which  things  he  himself  did  command  to  be 


^  nor  rest]  and  rest  A. 
>  means]  mean  A. 
«n  Wherefore]  Therefore  A. 
»  before]  afore  A. 


•  who]  which  A. 

P  between]  betwixt  A. 

•»  well  pleased]  pleased  A. 


of  Repentance. 


471 


preached  in  his  name.  Therefore  they  are  greatly  deceived 
that  preach  repentance  without  Christ,  and  teach  the  simple 
and  ignorant  that  it  consisteth  only  in  the  works  of  men. 
They  may  indeed  speak  many  things  of  good  works,  and 
of  amendment  of  life  and  manners:  but  without  Christ  they 
be  all  vain  and  unprofitable.  They  that  think  that  they 
have  done  much  of  themselves  towards""  repentance,  are  so 
much  more  the  farther  from  God,  because^  they  do  seek 
those  things  in  their  own  works  and  merits,  which  ought 
only  to  be  sought  in  our  saviour  Jesus^  Christ,  and  in  the 
merits  of  his  death,  and  passion",  and  bloodshedding. 
Fourthly,  this  holy  prophet  Joel  doth  lively  express  the  The  manner  of 
manner  of  this  our  returning  or  repentance,  comprehending 
all  the  inward  and  outward  tilings  that  maybe  here  ob- 
served. First,  he  will  have  us  to  return  imto  God  with 
our  whole  heart,  whereby  he  doth  remove  and  put  away 
'all  hypocrisy,  lest  the  same  might  justly  be  said  unto  us: 
This  people  draweth  near  unto  me  lo'itk  their  mouthy  ff??£/Esay  29.  [isj 
loorship^  me  with  their  lips;  but  their  heart  is  far  q^^^iau.  is.  [8,9.] 
from  nie. 

Secondly,  he  requireth  a  sincere  and  pure  love  of  godli- 
ness, and  of  the  true  worshipping  and  service  of  God,  that 
is  to  say,  that,  forsaking  all  manner  of  things  that  are  re- 
pugnant and  contrary  unto  God's  will,  we  do  give  our 
hearts  unto  him,  and  the  whole>'  strength  of  our  bodies  and 
souls,  according  to  that  which  is  written  in  the  law:  Thou  Deut.  6.  [5,3 
shall  love  the  Lord  thy  God  ivith  all  thy  hearty  ivith  all 
thy  soul,  and  ivilh  all  thy  strength.  Here  therefore  nothing 
is  left  unto  us,  that  we  may  give  unto  the  world,  and  unto 
the  lusts  of  the  flesh.  For  sith  that  the  heart  is  the  fountain 
of  all  our  works,  as  many  as  do  with  their^  whole  heart  turn 
unto  the  Lord,  do  hve  unto  him  only.  Neither  do  they  yet  Halting  on  both 
repent  truly,  that,  hahing  on  both  sides,  do  other  whiles 
obey  God,  but  by  and  by  do  think,  that,  laying  him  aside, 
it  is  lawful  for  them  to  serve  the  world  and  the  flesh.  And 
because  that  we  are  lettered  by  the  natural  corruption  of  our 
own  flesh,  and  the  wicked  affections  of  the  same,  he  doth 
bid  us  also  to  return  with  fasting:  not  thereby  understand- 
ing a  superstitious  abstinence  and  choosing  of  meats,  but  a  True  fast, 
true  discipline  or  taming  of  the  flesh,  whereby  the  nourish- 
ments of  flithy  lusts,  and  of  stubborn  contumacy  and  pride, 
may  be  withdrawn  and  plucked  away  from  it.  Whereunto 

'  to-wards]  toward  A.  »  worship]  worshippeth  A. 

•  because]  because  that  A.  y  the  whole]  all  the  whole  A. 

*  Jesus]  Jesu  A.  ^  their]  omitted  B. 
«  and  passion]  passion  A. 


472 


The  First  Part  of  the  Sermon 


51.  103.  142. 


he  doth  add  weeping  and  mourning,  which  do  contain  an 
outward  profession  of  repentance,  which  is  very  needful  and 
necessary,  that  so  we  may  partly  set  forth  the  righteousness 
of  God,  when  by  such  means  we  do  testify  that  we  deserved 
punishments  at  his  hands,  and  partly  stop  the  offence  that 
was  openly  given  unto  the  weak. 
Psalms  25.^32.  This  did  David  see,  who,  not  being  content  to  have  be- 
wept  and  bewailed  his  sins  privately,  would  publicly  in  his 
psalms  declare  and  set  forth  the  righteousness  of  God,  in 
punishing  sin,  and  also  stay  them  that  might*  have  abused 
his  example  to  sin  the  more  boldly.  Therefore  they  are 
farthest  from  true  repentance,  that  will  not  confess  and 
acknowledge  their  sins,  nor  yet  bewail  them,  but  rather  do 
most  ungodly  glory  and  rejoice  in  them.  Now  lest  any  man 
should  think  that  repentance  doth  consist  in  outward  weep- 
ing and  mourning  only,  he  doth  rehearse  that  wherein  the 
[Joel  2. 13.]  chief  of  the  whole  matter  doth  lie,  when  he  saith.  Rent 
your  hearts,  and  not  your  garments,  and  turn  unto  the 
Lord  your  God.  For  the  people  of  the  east  part  of  the 
world  were  wont  to  rent  their  garments,  if  any  thing  hap- 
Hypocrites  do  peiicd^  uiito  them  that  seemed  intolerable^  This  thing  did 
mlnner^oi^^^  hypocritcs  somctlmc  counterfeit  and  follow,  as  though  the 
things.  whole  repentance  did  stand  in  such  outward  gesture.  He 
teacheth  then,  that  another  manner  of  thing  is  required,  that 
is,  that  they  must  be  contrite  in  their  hearts,  that  they  must 
utterly  detest  and  abhor  sins,  and,  being  at  defiance  Avith 
them,  return  unto  the  Lord  their  God,  from  whom  they  went 
away  before.  For  God  hath  no  pleasure  in  the  outward 
Ps.  51.  [17.]  ceremony,  but  requireth  a  contrite  and  humble  heart,  which 
he  will  never  despise,  as  David  doth  testify.  There  is  there- 
fore none  other  use  to  these  outward  ceremonies,  but  as  far 
forth  as  we  are  stirred  up  by  them,  and  do  serve  to  the  glory 
of  God,  and  to  the  edifying  of  other. 
How  repent-  Now  doth  he  add  unto  this  doctrine  or  exhortation  cer- 
tain godly^  reasons,  which  he  doth  ground  upon  the  nature 
and  property  of  God,  and  whereby  he  doth  teach,  that  true 
repentance  can  never  be  unprofitable  or  unfruitful.  For  as 
in  all  other  things  men's  hearts  do  quail  and  faint,  if  they 
once  perceive  that  they  travail  in  vain ;  even  so  most  spe- 
cially in  this  matter  must  we  take  heed,  and  beware  that  we 
suffer  not  ourselves  to  be  persuaded  that  all  that  we  do  is 
but  labour  lost :  for  thereof  either  sudden  desperation  doth 
arise,  or  a  licentious  boldness  to  sin,  which  at  length  bring- 


ance  is  not  un 
prufiiable. 


•  might]  mought  A.  "  intolerable]  untolerable  A. 

happened]  had  happened  A.  ^  godly]  goodly  A. 


of  Repentance. 


473 


eth  unto  desperation.    Lest  any  such  thing  then  should 
happen  unto  them,  he  doth  certify  them  of  the  grace  and 
goodness  of  God,  who  is  always  most  ready  to  receive  them 
into  favour  again,  that  turn  speedily  unto  him.  Which 
thing  he  doth  prove  with  the  same  titles  wherewith  God 
doth  describe  and  set  forth  himself  unto  Moses,  speaking 
on  this  manner;  For  he  is  gracious  and  merciful,  slow     [Joei  2. 13. 
anger ^  of  great  kindness,  and  repente.th  him  of  the  evil;^^^^'^"^'^'^ 
that  is,  such  a  one  as  is  sorry  for  your  afflictions^  First, 
he  calleth  him  gentle  and  gracious,  as  he  who  of  his  own 
nature  is  more  prompt  and  ready  to  do  good,  than  to  punish. 
Whereunto  this  saying  of  Esaias^  the  prophet  seemeth  to 
pertain,  where  he  saith,  Let  the  ivicked  forsake  his  way^  and Esay  55.  [7.] 
the  unrighteous  his  own  imaginations,  and  return  unto  the 
Lord,  and  he  will  have  pity  on  him;  and  to  our  God,  for 
he  is  very  ready  to  forgive.    Secondly,  he  doth  attribute 
unto  him  mercy,  or  rather  (according  to  the  Hebrew  word) 
the  bowels  of  mercies,  whereby  be  signified^  the  natural 
affections  of  parents  towards  their  children.    Which  thing 
David  doth  set  forth  goodly,  saying,  ^s  a  father  hath  com- Ps.  103.  [is.] 
passion  on  his  children,  so  hath  the  Lord  compassion  on 
them  that  fear  him;  for  he  knoweth  whereof  lue  be  made,  he 
remembereth  that  we  are  but  dust.    Thirdly,  he  saith,  that 
he  is  slow  to  anger,  that  is  to  say,  long-suffering,  and  which  CPs.  86. 15  ] 
is  not  lightly  provoked  to  ivrath.    Fourthly,  that  he  is  of 
much  kindness, for  he  is  that  bottomless  well  of  all  goodness, 
who  rejoiceth  to  do  good  unto  us;  therefore  did  he  create 
and  make  men  that  he  might  have  ivhom  he  should  do  good 
unto,  and  make  partakers  of  his  heavenly  riches.  Fifthly, 
He  repenteth  of  the  evil;  that  is  to  say,  he  doth  call  back  [Jer.  26. 13.] 
again  and  revoke  the  punishment  which  he  had  threatened, 
when  he  seeth  men  repent,  turn,  and  amend.    Whereupon  Against  the 
we  do  not  without  a  just  cause  detest  and  abhor  the  damfi-  Novaiians. 
able  opinion  of  them,  which  do  most  wickedly  go  about  to 
persuade  the  simple  and  ignorant  people,  that  if  we  chance, 
after  we  be  once  come  to  God,  and  grafted^  in  his  son 
Jesus^  Christ,  to  fall  into  some  horrible  sin,  repentance*^ 
shall  be  unprofitable  unto  us,  there  is  no  more  hope  of  re- 
conciliation, or  to  be  received  again  into  the  favour  and 
mercy  of  God.    And  that  they  may  give  the  better  colour 
unto  their  pestilent*  and  pernicious  error,  they  do  com- 
monly bring  in  the  sixth  and  tenth  chapters  of  the  epistle  CHeb.  6. 6. 

J  ^  r  r  10.26,27.] 

«  afflictions]  affliction  A.  ^  Jesus]  Jesu  A. 

f  Esaias]  Esay  A.  ^  repentance]  omitied  B. 

«  be  signified]  he  signified  A.B.  ^  their  pestilent]  the  pestilent  A. 

»>  grafted]  grafied  A. 


474  The  First  Part  of  the  Sermon 

to  the  Hebrews,  and  the  second  chapter  of  the  second  epsi- 
[2  Pel,  2. 20-   tie  of  Peter ;  not  considering  that  in  those  places  the  holy 
apostles  do  not  speak  of  the  daily  falls  that  we,  as  long  as 
[31.]  we  Carry  about  this  body  of  sin,  are  subject  unto;  but  of 
Mark  3.  [29.]  ^j^^  ^^^^  falling  away  from  Christ  and  his  gospel,  which  is 
Tho  Bin  against  a  sin  agalust  the  Holy  Ghost,  that  shall  never  be  forgiven, 
thoHoiy  Ghost,  j^^^^^^g^  that  they  that  do™  utterly  forsake  the  known  truth, 
do  hate  Christ  and-  his  word,  they  do  crucify  and  mock 
him,  (but  to  their  utter  destruction,)  and  therefore  fall  into 
desperation,  and  cannot  repent.    And  that  this  is  the  true 
meaning  of  the  holy  Spirit  of  God,  it  appeareth  by  many 
other  places  of  the  scriptures,  which  promiseth  unto  all  true 
repentant  sinners,  and  to  them  that  with  their  whole  heart 
do  turn"  unto  the  Lord  their  God,  free  pardon  and  remis- 
sion of  their  sins.    For  the  probation  hereof,  we  read  this : 
jer  4.  [1  ]      O  Israel,  saith  the  holy  prophet  Jeremy,  if  thou  return, 
return  unto  me,  saitli  the  Lord;  if  thou  hast  put  away  thine 
abominations  out  of  my  sight,  then  shall  thou  not  be  re- 
Bsay  55  [7.]    rnove(P.  Again,  these  are  Esaias'P  words:  Let  the  wicked  for- 
saJce  his  own  ways,  and  the  unrighteous  his  own  imagina- 
tions, and  turn  again  unto  tlie  Lord,  and  lie  will  have 
mercy  upon  him;  and  to  our  God,  for  he  is  ready  to  forgive, 
And  in'i  the  prophet  Osee,  the  godly  do  exhort  one  another 
O3.'.o6,  ri  ]     after  this  manner:  Come,  and  let  us  txirn  again  unto  the 
Lord;  for  he  hath  smitten  us,  and  he  ivill  heal  us;  he  hath 
Note.  ivounded  us,  and  he  ivill  bind  us  up  again.    It  is  most  evi- 

dent and  plain,  that  these  things  ought  to  be  understood"^  of 
them  that  were  with  the  Lord  afore,  and  by  their  sins  and 
wickednesses^  were  gone  away  from  him. 

For  we  do  not  turn  again  unto  him  with  whom  we  were 
never  before,  but  we  come  unto  him.    Now,  unto  all  them 
that  will  turn  unfeignedly  unto  the  Lord  their  God,  the 
B^&cius.  7.  [1-  favour  and  mercy  of  God  unto  forgiveness  of  sins  is  liberally 
offered.    Whereby  it  folio  we  th  necessarily,  that  although 
we  do,  after  we  be  once  come  to  God,  and  grafted^  in  his 
son  Jesus"  Christ,  fall  into  great  sins,  (for  there  is  no 
1  John  1  [8,    righteous  man  upon  the  earth  that  sinnethnot;  dir\d.if  we 
'^'^  say  we  have  no  sin,  we  deceive  ourselves,  and  tlie  truth  is 

not  in  us;)  yet  if  we  rise  again  by  repentance,  and,  with  a 
full  purpose  of  amendment  of  life,  do  flee^  unto  the  mercy 
of  God,  taking  sure  hold  thereupon,  through  faith  in  his 


they  that  do]  they  do  A. 
"turn]  return  A. 
*»  removed]  moved  A. 
p  Esaias']  Esay's  A. 
1  in]  omiited  B. 


r  understood]  understanded  A. 
■  wickednesses]  wickedness  A. 

*  grafted]  graffed  A. 
•>  Jesus]  Jesu  A. 

*  do  flee]  to  flee  A. 


of  Repentance. 


475 


son  Jesusy  Christ,  there  is  an  assured  and  infallible  hope  of 

pardon  and  remission  of  the  same,  and  that  we  shall  be  re- Acts  13.  [38.] 

ceived  again  into  the  favour  of  our  heavenly  father.    It  is 

written  by  David,  I  have  found  a  man  according  to  r^ime  [i  sam.  13. 14. 

oivn  heart;  or  I  have  found  David,  the  son  of  Jesse,  a^^^-^^p^)^ 

'  "  '      TActs  13.  23  1 

man  according  to  mine  own  heart,  who  will  do  all  things 
that  I  will.    This  is  a  great*  commendation  of  David.  It 
is  also  most  certain,  that  he  did  steadfastly  believe  the  pro- 
mise that  was  made  him  touching  the  Messias,  who  should 
come  of  him  touching  the  flesh,  and  that  by  the  same  faith 
he  was  justified  and  grafted*^  in  our  Saviour  Jesu  Christ  to 
come;  and  yet  afterwards  he  fell  horribly,  committing  mosts sam.  11. [4, 
detestable  adultery  and  damnable  murder ;  and  yet  as  soon  ^^"^ 
as  he  cried,  Peccavi,  1  have  sinned  unto  the  Lord,  his  sinssam.  i2.[i3.] 
being  forgiven,  he  was  received  into  favour  again.  Now 
will  we  come  unto  Peter,  of  whom  no  man  can  doubt  but 
that  he  was  grafted^  in  our  saviour  Jesus^  Christ,  long 
afore  his  denial.    Which  thing  may  easily  be  proved  by  the 
answer  which  he  did  in  his  name,  and  in  the  name  of  his 
fellow  apostles,  make  unto  our  saviour  Jesu  Christ,  when 
he  said  unto  them,  Will  ye  also  go  away?    Master,  saith  JohnG.  [67- 
he,  to  whom  shall  we  go?  Thou  hast  the  ivords  of  eternal^'^'^ 
life;  and  we  believe  and  know  that  thou  art  that  Christ^, 
the  son  of  the  living  God.    Whereunto  may  be  added  the 
like  confession  of  Peter,  where  Christ  doth  give  us^  most 
infallible  testimony:  Thou  art  blessed,  Simon,  the  son^  ^/[Mait.  16.  i?.] 
Jonas  ;  for  neither  flesh  nor  blood  hath  revealed  this  unto 
thee,  but  my  father  ivhich  is  in  heaven.    These  words  are 
sufficient  to  prove  that  Peter  was  already  justified,  through 
this  his  lively  faith  in  the  only  begotten  son  of  God,  whereof 
he  made  so  notable  and  so  solemn  a  confession.    But  did  Matt.  26.  [69- 
not  he  afterwards  most  cowardly  deny  his  master,  although 
he  had  heard  of  him,  Whosoever  denieth  me  before  men,  /Matt.  10.  [33. 
will  deny  him  before  my  father  ?    Nevertheless,  as  soon  as  ^^^^  ^"^ 
with  weeping  eyes  and  with  a  sobbing  heart  he  did  acknow- 
ledge his  offence,  and  with  an  earnests^  repentance  did  flee 
unto  the  mercy  of  God,  taking  sure  hold  thereupon,  through 
faith  in  him  whom  he  had  so  shamefully  denied,  his  sin  was 
forgiven  him,  and,  for  a  certificate  and  assurance  thereof, 
the  room  of  his  apostleship  was  not  denied  unto  him.  But 
now  mark  what  doth  follow  :  After  the  same  holy  apostle  Acts  2.  [i-4,] 


7  Jesus]  Jesu  A.  *  that  Christ]  the  Christ  A. 

«  great]  godly  A.  «  give  us]  give  this  A. 

«  grafted]  graffed  A.  ^  the  son]  son  A. 

grafted]  graffed  A.  e  an  earnest]  earnest  A. 
'  Jesus]  Jesu  A. 


476 


The  First  Part  of  the  Sermon 


had  on  Whitsunday  with  the  rest  of  the  disciples  received 
the  gift  of  the  Holy  Ghost  most  abundantly,  he  committed 
no  small  offence  in  Antiochia,  by  bringing  the  consciences 

Gal.  2.  [11.]  of  the  faithful  into  doubt  by  his  example,  so  that  Paul  was 
fain  to  rebuke  him  to  his  face,  because  that  he  walked  not 
uprightly,  or  went  not  the  right  way  in  the  gospel.  Shall 
Ave  now  say,  that,  after  this  grievous  offence,  he  was  utterly 
excluded  and  shut  out  from  the  grace  and  mercy  of  God, 
and  that  this  his  trespass,  whereby  he  was  a  stumblingblock 
unto  many,  was  unpardonable  ?  God  defend  we  should  say 
so.  But  as  these  examples  are  not  brought  in,  to  the  end 
that  we  should  thereby  take  a  boldness  to  sin,  presuming  on 
the  mercy  and  goodness  of  God,  but  to  the  end  that  if,  through 
the  frailness  of  our  own  flesh  and  the  temptation  of  the 
devil,  we  fall  into  like^'  sins,  we  should  in  no  wise  despair  of 

What  we  must  the  mci'cy  and  goodness  of  God;  even  so  must  we  beware 

beware  of.  ^^^q  hced,  that  wc  do  in  no  wise  think  in  our  hearts, 

imagine,  or  believe,  that  we  are  able  to  repent  aright,  or  to 
turn^  effectaally  unto  the  Lord  by  our  own  might  and 

John  15.  [5.]   strength.    For  this  must  be  verified  in  all  men,  Withoitt 

2  Cor.  3.  [5.]  me  ye  can  do  nothing.  Again,  of  ourselves  ice  are  not  able 
as  much  as  to  think  a  good  thought.    And  in  another  place, 

Phil.  2.  [13.]    Ji  is  God  that  ivorketh  in  us  both  the  ivill  and  the  deed, 

jer.4.  [1.]  For  this  cause,  although  Jeremy  had  said  before,  Jf  thou 
return,  O  Israel,  return  unto  7ne,  saith  the  Lord ;  yet 

jer.  31.  [18.]  aftcrwards  he  saith,  Turn  thou  me,  O  Lord,  and  1  shall  be 
turned ;  for  thou  art  the  Lord  my  God.  And  therefore 
that  holy  writer  and  ancient  father  Ambrose  doth  plainly 

Ambros.  de  affirm,  that  the  turning  of  the  heart  unto  God  is  of  God,  as 
cap^g.   the  Lord  himself  doth  testify  by  his  prophet,  saying,  Jind 

[Jer.  24. 7.]  I  luHl  givc  thcc  an  heart  to  know  me,  that  1  am  the  Lord, 
and  they  shall  be  my  people,  and  I  will  be  their  God ;  for 
they  shall  return  unto  me  with  their  ivhole  heart.  These 
things  being  considered,  let  us  earnestly  pray  unto  the  liv- 
ing God  our  heavenly  father,  that  he  will  vouchsafe  by  his 
holy  Spirit  to  work  a  true  and  unfeigned  repentance  in  us, 
that,  after  the  painful  labours  and  travails  of  this  life,  we 
may  live  eternally  with  his  son  Jesus  Christ:  to  whom  be 
all  praise  and  glory  for  ever  and  ever.  Amen. 


^  like]  the  like  A. 


'  turn]  run  A. 


of  Repentance. 


477 


TAc  Second  Part  of  the  Homily  of  Repentance, 

Hither'  rO  have  ye  heard,  well-beloved,  how  needful 

and  necessary  the  doctrine  of  repentance  is,  and  how  earn- 

esdy  it  is  throughout  all  the  scriptures  of  God  urged  and 

set  forth,  both  by  the  ancient  prophets,  by  our  saviour 

Jesus^  Christ,  and  his  apostles  :  and  that  forasmuch  as  it  is 

the  conversion  or  turning  again  of  the  wiiole  man  unto 

God,  from  whom  we  go  away  b}^  sin,  these  four  points 

ought  to  be  observed ;  that  is,  from  whence,  or  from  what 

things  we  must  return  ;  unto  whom  this  our  returning  must 

be  made  ;  by  whose  means  it  ought  to  be  done,  that  it  may 

be  eifectual ;  and  last  of  all,  after  what  sort  we  ought  to 

behave  ourselves  in  the  same,  that  it  may  be  profitable  unto 

us,  and  attain  unto  the  thing  that  we  do  seek  by  it.  Ye 

have  also  learned,  that  as  the  opinion  of  them  that  deny  the 

benefit  of  repentance  unto  those,  that,  after  they  be  come  to 

God,  and  grafted'  in  our  saviour  Jesus™  Christ,  do  through 

the  frailness  of  their  flesh,  and  the  temptation  of  the  devil, 

fall  into  some  grievous  and  detestable  sin,  is  most  pestilent 

and  pernicious ;  so  we  must  beware,  that  we  do  in  no  wise 

tliink  that  we  are  able  of  our  own  selves,  and  of  our  own 

strength,  to  return  unto  the  Lord  our  God,  from  whom  we 

are  gone  away  by  our  wickedness  and  sin.    Now  it  shall  be 

declared  unto  you,  what  be  the  true  parts  of  repentance, 

and  what  things  ought  to  move  us  to  repent,  and  to  return 

unto  the  Lord  our  God  with  all  speed.    Repentance  (as  it 

is  said  before)  is  a  true  returning  unto  God,  whereby  men, 

forsaking  utterly  their  idolatry  and  wickedness,  do  with  a 

lively  faith  embrace,  love,  and  worship  the  true  living  God 

only,  and  give  themselves  to  all  manner  of  good  works, 

which  by  God's  word  they  know  to  be  acceptable  unto  him. 

Now  there  be  four  parts  of  repentance,  which  being  set  to- There  be  four 

gether  may  be  likened  to"  an  easy  and  short  ladder,  where-  p^"^^  repem- 

by  we  may  climb  from  the  bottomless  pit  of  perdition,  that  we 

cast  ourselves  into  by  our  daily  offences  and  grievous  sins, 

up  into  the  castle  or  tower  of  eternal  and  endless  salvation. 

The  first  is  the  contrition  of  the  heart :  for  we  must  be 
earnestly  sorry  for  our  sins,  and  unfeignedly  lament  and 
bewail  that  we  have  by  them  so  grievously  offended  our 
most  bounteous  and  merciful  God,  who  so  tenderly  loved 
us,  that  he  gave  his  only  begotten  son  to  die  a  most  bitter 
death,  and  to  shed  his  dear  heart-blood  for  our  redemption 


k  Jesus]  Jesu  A. 
>  grafted]  graffed  A. 
41 


^  Jesus]  Jesu  A. 
n  to]  unto  A. 


478 


The  Second  Part  of  the  Sermon 


and  deliverance.  And  verily  this  inward  sorrow  and  grief 
being  conceived  in  the  heart  for  the  heinoiisness  of  sin,  if  it 
be  eamest  and  unfeigned,  is  as  a  sacrifice  to  God,  as  the 

Ps.  51.  [17.]  holy  prophet  David  doth  testify,  saying,  A  sacrifice  to  God 
is  a  troubled  spirit ;  a  contrite  and  broken  heart,  0  Lord, 
thou  tcilt  not  despise. 

But  that  this  may  take  place  in  us,  we  must  be  dihgent 
^  ^  to  read  and  hear  the  scriptures,  and  the  word°  of  God, 
which  most  lively  do  paint  out  before  our  eyes  our  natural 
uncleannessP,  and  the  enormity  of  our  sinful  life.  For 
unless  we  have  a  thorough  feeling  of  our  sins,  how  can  it 
be  that  we  should  earnestly  be  sorry  for  them?  Afore 

2  Sam.  [12. 13.]  Davld  did  hear  the  word  of  the  Lord  by  the  mouth  of  the 
prophet  Nathan,  what  heaviness,  I  pray  you,  was  in  him 
for  the  adultery  and  the  murder^  that  he  had  committed  ? 
so  that  it-  might  be  said  right  well,  that  he  slept  in  his  own 

Acts  [2, 37  ]  sin.  We  read  in  the  Acts  of  the  Apostles,  that  when  the 
people  had  heard  the  sermon  of  Peter,  they  were  compunct 
and  pricked  in  their  hearts.  Which  thing  would  never 
have  been,  if  they  had  not  heard  that  wholesome  sermon  of 
Peter.  They  therefore  that  have  no  mind  at  all  neither  to 
read  nor  yet  to  hear  God's  word,  there  is  but  small  hope  of 
them,  that  they  will  as  much  as  once  set  their  feet,  or  take 
hold  upon  the  first  stalf  or  step  of  this  ladder,  but  rather 
will  sink  deeper  and  deeper  into  the  bottomless  pit  of  per- 
dition. For  if  at  any  time,  through  the  remorse  of  their 
conscience,  which  accuseth  them,  they  feel  any  inward  grief, 
sorrow,  or  heaviness  for  their  sins ;  forasmuch  as  they  want 
the  salve  and  comfort  of  God's  word,  which  they  do  despise, 
it  will  be  unto  them  rather  a  mean  to  bring  them  to  utter 
desperation,  than  otherwise.  The  second  is,  an  unfeigned 
confession  and  acknowledging  of  our  sins  unto  God,  whom 
by  them  we  have  so  grievously  oflended,  that,  if  he  should 
deal  with  us  according  to  his  justice,  we  do  deserve  a  thou- 

Ezech.  18.  [27.]  sand  hclls,  if  there  could  be  so  many.  Yet  if  we  will  with 
a  sorrowful  and  contrite  heart  make  an  unfeigned  confes- 
sion of  them  unto  God,  he  will  freely  and  frankly  forgive 
them,  and  so  put  all  our  wickedness  out  of  remembrance 
before  the  sight  of  his  majesty,  that  they  shall  no  more  be 
thought  upon.  Hereunto  doth  pertain  the  golden  saying 
of  the  holy  prophet  David,  where  he  saith  on  this  manner: 

Pb.  32  [.5.]  Then  I  acknowledged  my  sin  unto  thee,  neither  did  1  hide 
mine  iniquity:  I  said,  I  ivill  confess  against  myself  my 
wickedness  unto  the  Lord,  and  thou  forgavest  the  ungodli- 


0  the  word]  word  A. 

p  uncleanness]  uncleanliness  A. 


1  the  murder]  murder  A. 


of  Repentance. 


479 


ness  of  my  sin.     These  are  also  the  words  of  John  the 
evangehst :   Jf  ive  cojifess  our  sins,  God  is  faithful  John  i  [o j 

righteous  to  forgive  us  our  sins,  and  to  make  us  clean 
from  all  our  wickedness.  Which  ought  to  be  understood"^ 
of  the  confession  that  is  made  unto  God.  For  these  are  St. 
Augustin's  words:  "  Tliat  confession  which  is  made  unto  in  Episi.  ad  ju- 
God  is  required  by  God's  law;"  whereof  John  the  apostle 
speaketh,  saying,  If  we  confess  our  sins^,  God  is  fait hf  111^1  io\ir\\.%.-\ 
and  righteous  to  forgive  us  our  sins,  and  to  make  us  clea  n 
from  all  our  wickedness.  For  without  this  confession,  sin 
is  not  forgiven.  This  is  then  the  chiefest  and  most  principal 
confession  that  in  the  scriptures  and  the  word  of  God  we  are 
bidden  to  make,  and  without  the  which  we  shall  never  ob- 
tain pardon  and  forgiveness  of  our  sins.  Indeed,  besides 
this  there  is  another  kind  of  confession,  which  is  needful  and 
necessary. 

And  of  the  same  doth  St.  James  speak  after  this  man- 
ner, saying,  Acknowledge  your  faults  one  to  another,  andid^meso.  [I6] 
pray  one  for  another,  that  ye  may  be  saved.  As  if  he 
should  say,  open  that  which  grieveth  you,  that  a  remedy 
may  be  found.  And  this  is  commanded  both  for  hmi  that 
complaineth,  and  for  him  that  heareth,  that  the  one  should 
shew  his  grief  to  the  other.  The  true  meaning  of  it  is, 
that  the  faithful  ought  to  acknowledge  their  offences,  where- 
by some  hatred,  rancour,  grudge^  or  malice,  have"  risen 
or  grown  among  them  one  to  another,  that  a  brotherly  re- 
conciliation may  be  had,  without  the  which  nothing  that  we 
do  can  be  acceptable  unto  God,  as  our  saviour  Jesus  Christ 
doth  witness  himself,  saying,  fVhe?i  thou  offerest  thine  mn.  5. 123.2 
offering  at  the  altar,  if  thou  7'ememberest  that  thy  brother 
hath  aught  against  thee,  leave  there  thine  offering,  and  go 
and  be  reconciled ;  and  when  thou  art  reconciled,  come  and 
offer  thine  offering.  It  may  also  be  thus  taken,  that  we 
ought  to  confess  our  weakness  and  infirmities  one  to  another, 
to  the  end  that,  knowing  each  other's  frailness,  we  may  the 
more  earnestly  pray  together  unto  almighty  God,  our  hea- 
venly father,  that  he  wiU  vouchsafe  to  pardon  us  our  infirmi- 
ties, for  his  son  Jesus  Christ's  sake,  and  not  to  impute 
them  unto  us,  when  he  shall  render  to  every  man  according 
to  his  works.  And  whereas  the  adversaries  go  about  to  Answer  to  the 
wrest^  this  place,  for  to  maintain  their  auricular  confession  ^^^^'^.^^==^^1^^^^^ 
withal,  they  are  greatly  deceived  themselves,  and  do  shame- uin^aul^cuur 
fully  deceive  others:  for  if  this  text  ought  to  be  under- confession. 


'  understood]  understanded  A.  "  have]  having  B. 

•  sins]  sin  A.  ^  \rrest]  wrast  A. 

» grudge]  ground  B. 


480 


The  Second  Part  of  the  Sermon 


stoody  of  auricular  confession,  then  the  priests  are  as  much 
^  bound  to  confess  themselves  unto  the  lay -people,  as  the  lay- 
people  are  bound  to  confess  themselves  to  them.  And  if  to 
pray  is  to  absolve,  then  the  laity  by  this  place  hath  as  great 
authority  to  absolve  the  priests,  as  the  priests  have  to  ab- 
johannes  sco-  solvc  the  laity.  This  did  Johannes  Scotus,  otherwise  called 
Distinct!^!?.^"  Duns%  wcll  pcrccivc,  who  upon  this  place  writeth  on  this 
Qu»si.  1.  manner:  "Neither  doth  it  seem  unto  me  that  James  did 
give  this  commandment,  or  that  he  did  set  it  forth  as  being 
received  of  Christ.  For  first  and  foremost,  whence  had  he 
authority  to  bind  the  whole  church,  sith  that  he  was  only 
bishop  of  the  church  of  Jerusalem  ?  Except  thou  wilt  say, 
that  the  same  church  was  at  the  beginning  the  head  church, 
and  consequently  that  he  was  the  head  bishop,  which  thing 
the  see  of  Rome  will  never  grant."  The  understanding  of 
[James 5. 16.]  it  then  is  as  in  these  words:  Confess  your  sins  one  to  an- 
other: a  persuasion  to  humility,  whereby  he  willeth  us  to 
confess  ourselves  generally  unto  our  neighbours,  that  we 
[1  John  1. 8.]  are  sinners,  according  to  this  saying:  If  ive  say  we  have  no 
sin,  ive  deceive  ourselves,  arid  the  truth  is  not  in  us.  And 
where  that  they  do  allege  this  saying  of  our  saviour  Jesus* 
Christ  unto  the  leper,  to  prove  auricular  confession  to  stand 
Matt.  8.  [4  ]  on  God's  word  ;  Go  thy  way,  and  shew  thyself  unto  the 
priest ;  do  they  not  see  that  the  leper  was  cleansed  from  his 
leprosy,  afore  he  was  by  Christ  sent  unto  the  priest,  for 
to  shew  himself  unto  him  ?  By  the  same  reason  we  must  be 
cleansed  from  our  spiritual  leprosy,  I  mean  our  sins  must 
be  forgiven  us,  afore  that  we  come  to  confession.  What 
need  we  then  to  tell  forth  our  sins  into  the  ear  of  the  priest, 
sith  that  they  be  already  taken  away  ?  Therefore  holy  Am- 
brose, in  his  second  sermon  upon  the  hundred  and  nine- 
teenth Psalm,  doth  say  full  well,  Go  shew  thyself  unto  the 
priest.  Who  is  the  true  priest,  but  he  which  is  the  priest 
for  ever,  after  the  order  of  Melchisedech  ?  Whereby  this 
holy  father  doth  understand,  that,  both  the  priesthood  and 
the  law  being  changed,  we  ought  to  acknowledge  none 
other  priest  for  deliverance  from  our  sins,  but  our  saviour 
Jesus  Christ,  who,  being  our''  sovereign  bishop,  doth  with 
the  sacrifice  of  his  body  and  blood,  offered  once  for  ever 
upon  the  altar  of  the  cross,  most  effectually  cleanse  the  spi- 
ritual leprosy,  and  wash  away  the  sins  of  all  those  that  with 
true  confession  of  the  same  do  flee  unto  him.  It  is  most 
evident  and  plain,  that  this  auricular  confession  hath  not 
his  warrant  of  God's  word,  else  it  had  not  been  lawful  for 


y  understood]  understanded  A. 
2  Duns]  Downs  A. 


■  Jesus]  Jesu  A. 
our]  omitted  B. 


of  Repentance. 


481 


Nectarius,  bishop  of  Constantinople,  upon  a  just  occasion  Nemrius  so- 
to  have  put  it  down.  For  when  any  thing  ordained  of  God  Hi™Mib^7^^^*' 
is  by  the  lewdness  of  men  abused,  the  abuse  ought  to  be  cap.  le. 
taken  away,  and  the  thing  itself  suffered  to  remain.  More- 
over, these  are  St.  Augustin's  words :  What  have  I  to  do  Lib.  lo.  con- 
with  men,  that  they  should  hear  my  confession,  as  though  f^ssionum,  cap. 
they  were  able  to  heal  my  diseases^  ?  A  curious  sort  of  men 
to  know  another  man's  life,  and  slothful^  to  correct  and 
amend  their  own.  Why  do  they  seek  to  hear  of  me  what  I 
am,  which  will  not  hear  of  thee  what  they  are  ?  And  how 
can  they  tell,  when  they  hear  by  me  of  myself,  whether  I  tell 
the  truth  or  not;  sith^  no  mortal  man  knoweth  what  is 
in  man,  but  the  spirit  of  man  which  is  in  him  ?  Augustin 
would  not  have  written  thus,  if  auricular  confession  had 
been  used  in  his  time.  Being  therefore  not  led  with  the 
conscience  thereof,  let  us  with  fear  and  trembling,  and  with 
a  true  contrite  heart,  use  that  kind  of  confession  that  God 
doth  command  us  in  his  word ;  and  then  doubtless,  as  he  is 
faithful  and  righteous,  he  will  forgive  us  our  sins,  and  make 
us  clean  from  all  wickedness.  I  do  not  say,  but  that,  if  any 
do  find  themselves  troubled  in  conscience,  they  may  repair 
to  their  learned  curate  or  pastor^,  or  to  some  other  godly 
learned  man,  and  shew  the  trouble  and  doubt  of  their  con- 
science to  them,  that  they  may  receive  at  their  hand  the 
comfortable  salve  of  God's  word :  but  it  is  against  the  true 
Christian  liberty,  that  any  man  should  be  bound  to  the 
numbering  of  his  sins,  as  it  hath  been  used  heretofore  in  the 
time  of  blindness  and  ignorance. 

The  third  part  of  repentance  is  faith,  whereby  we  do  ap- 
prehend and  take  hold  upon  the  promises  of  God,  touching 
the  free  pardon  and  forgiveness  of  our  sins :  which  pro- 
mises are  sealed  up  unto  us,  with  the  death  and  blood- 
shedding  of  his  son  Jesu  Christ.  For  what  should  avail 
and  profit  us  to  be  sorry  for  our  sins,  to  lament  and  bewail 
that  we  have  offended  our  most  bounteous  and  merciful 
Father,  or  to  confess  and  acknowledge  our  offences  and 
trespasses,  though  it  be  done  never  so  earnestly,  miless  we 
do  steadfastly  believe,  and  be  fully  persuaded,  that  God, 
for  his  son  Jesus^^  Christ's  sake,  will  forgive  us  all  our  sins, 
and  put  them  out  of  remembrance,  and  from  his  sight?  ^ 
Therefore  they  that  teach  repentance  without  a  lively  faith  The  repent- 
in  our  saviour  Jesus'^  Christ,  do  teach  none  other  but  g^^^jj^^*"^^ 


*  my  diseases]  all  my  diseases  A.  '  pastor]  pasture  A. 
^  slothful]  slothfully  B.  e  Jesus]  Jesu  A. 

*  sith]  sith  that  A.  ^  Jesus]  Jesu  A. 


482 


The  Second  Part  of  the  Sermon 


Judas'  repentance,  as  all  the  schoolmen  do,  which  do  only 
allow  these  three  parts  of  repentance ;  the  contrition  of  the 
heart,  the  confession  of  the  mouth,  and  the  satisfaction  of 
Judas  and  his  the  work.    But  all  these  things  we  find  in  Judas'  repent- 
Matu27"[3,4.]  ^"^^^^  whlcli  in  outward  appearance  did  far  exceed  and  pass 
the  repentance  of  Peter.    For  first  and  foremost,  we  read  in 
the  gospel,  that  Judas  was  so  sorrowful  and  heavy,  yea, 
that  he  was  filled  with  such  anguish  and  vexation  of  mind, 
for  that  which  he  had  done,  that  he  could  not  abide  to  live 
any  longer.    Did  not  he  also,  afore  he  hanged  himself, 
[Matt.  27. 4.]  make  an  open  confession  of  his  fault,  when  he  said,  /  have 
sinned^  betraying  the  innocent  blood?  And  verily  this  was 
a  very  bold  confession,  which  might  have  brought  him  to 
great  trouble.    For  by  it  he  did  lay  to  the  high  priests  and 
elders'  charge  the  shedding  of  innocent  blood,  and  that 
they  were  most  abominable  murderers.    He  did  also  make 
a  certain  kind  of  satisfaction,  when  he  did  cast  their  money 
Peter  and  his  uuto  them  again.    No  such  thing  do  we  read  of  Peter,  al- 
D^Pffinitentia  t^ough  he  had  committed  a  very  heinous  sin,  and  most 
Disiin.  i.cap.  gricvous  offcncc,  in  denying  of  his  master.    We  find  that 
[  vilu  26  75  ]      '^f^^nt  out,  and.  ivept  bitterly;  whereof  Ambrose  speaketh 
'  ^  '   "    on  this  manner:  Peter  was  sorry  and  wept,  because  he 
erred  as  a  man.    I  do  not  find  what  he  said ;  I  know  that 
he  wept.    I  read  of  his  tears,  but  not  of  his  satisfaction. 
But  how  chance  that  the  one  was  received  into  favour 
again  with  God,  and  the  other  cast  away,  but  because  that 
the  one  did,  by  a  lively  faith  in  him  whom  he  had  de- 
nied, take  hold  upon  the  mercy  of  God;  and  the  other 
wanted  faith,  whereby  he  did  despair  of  the  goodness  and 
/'mercy  of  God?    It  is  evident  and  plain  then,  that  although 
we  be  never  so  earnestly  sorry  for  our  sins,  acknowledge 
and  confess  them ;  yet  all  these  things  shall  be  but  means 
to  bring  us  to  utter  desperation,  except  we  do  steadfastly 
believe  that  God  our  heavenly  father  will,  for  his  son 
Jesus'  Christ's  sake,  pardon  and  forgive  us  our  offences  and 
trespasses,  and  utterly  put  them  out  of  remembrance  in  his 
sight.    Therefore,  as  we  said  before,  they  that  teach  re- 
pentance without  Christ,  and  a  lively  faith  in  the  mercy  of 
God,  do  only  teach  Cain's  or  Judas'  repentance.  The 
fourth  is,  an  amendment  of  life,  or  a  new  life,  in  bringing 
forth  fruits  worthy  of  repentance.    For  they  that  do  truly 
repent  must  be  clean  altered  and  changed,  they  must  be- 
come new  creatures,  they  must  be  no  more  the  same  that  they 
were  before.    And  therefore  thus  said  John  Baptist  unto 


'  Jesus]  Jesu  A. 


of  Repentance, 


483 


the  Pharisees  and  Sadducees  that  came  unto  his  baptism  : 
O  generation  of  vipers^  tvho  hath  forewarned  you  to  ^ee  Matt.  3.  [7, 8.] 
from  the  anger  to  come?  Bring  forth  therefore  fruits  wor- 
thy of  repentance.  Whereby  we  do  learn,  that  if  we  will 
have  the  wrath  of  God  to  be  pacified,  we  must  in  no  wise 
dissemble,  but  turn  unto  him  again  with  a  true  and  sound 
repentance,  which  may  be  known  and  declared  by  good 
fruits,  as  by  most  sure  and  infallible^  signs  thereof. 

They  that  do  from  the  bottom  of  their  hearts  acknow- 
ledge their  sins,  and  are  unfeignedly  sorry  for  their  of- 
fences, will  cast  otf  all  hypocrisy,  and  put  on  true  humility 
and  lowliness  of  heart.  They  will  not  only  receive  the  phy- 
sician of  the  soul,  but  also  with  a  most  fervent  desire  long 
for  him.  They  will  not  only  abstain  from  the  sins  of  their 
former  life,  and  from  all  other  filthy  vices,  but  also  flee, 
eschew,  and  abhor  all  the  occasions  of  them.  And  as  they 
did  before  give  themselves  to  uncleanness  of  life,  so  will 
they  from  henceforwards  with  all  diligence  give  themselves 
to  innocency,  pureness  of  life,  and  true  godliness.  We  have 
the  Ninevites  for  an  example,  which  at  the  preaching  of 
Jonas  did  not  only  proclaim  a  general  fast,  and  that  theyjonass  [5,io.] 
should  every  one  put  on  sackcloth,  but  they  all  did  turn 
from  their  evil  ways,  and  from  the  wickedness  that  was  in 
their  hands.  But  above  all  other,  the  history  of  Zaccheus 
is  most  notable ;  for  being  come  unto  our  saviour  Jesu 
Christ,  he  did  say.  Behold^  Lord,  the  half  of  my  goods  /Luke  19.  [S.] 
give  to  the  poor;  and  if  I  have  defrauded  any  man,  or 
taken  aught  away  by  extortion  or  fraud,  I  do  restore  him 
fourfold. 

Here  we  see  that  after  his  repentance  he  was  no  more 
the  man  that  he  was  before,  but  was  clean  changed  and 
altered.  It  was  so  far  off  that  he  would  continue  and  bide' 
still  in  his  unsatiable  covetousness,  or  take  aught  away 
fraudulently  from  any  man,  that  rather  he  was  most  willing 
and  ready  to  give  away  his  own,  and  to  make  satisfaction 
unto  all  them  that  he  had  don«  injury  and  wrong  unto. 
Here  may  we  right  well  add  the  sinful  woman,  which, 
when  she  came  to  our  saviour  Jesus™  Christ,  did  pour 
down  such  abundance  of  tears  out  of  those  wanton  eyes  Luke  7.  [37.] 
of  hers,  wherewith  she  had  allured  may  unto  folly,  that 
she  did  with  them  wash  his  feet,  wiping  them  with  the  hairs 
of  her  head,  which  she  was  wont  most  gloriously  to  set  out, 
making  of  them  a  net  of  the  devil.  Hereby  we  do  learn 
what  is  the  satisfaction  that  God  doth  require  of  us,  which 

k  infallible]  fallible  B.  Jesus]  Jesu  A. 

^  bide]  abide  A. 


484 


The  Second  Part  of  the  Sermon 


[Is.  1. 16,17.]  is,  that  we  cease  from  evil,  and  do  good ;  and,  if  we  have 
done  any  man  wrong,  to  endeavour  ourselves  to  make  him 
true  amends  to  the  uttermost  of  our  power,  followmg  in 
[Luke  19.  8  ]  this  the  example  of  Zaccheus,  and  of  this  sinful  woman,  and 
[Luke  3. 10,  also  that  goodly  lesson  that  John  Baptist,  Zachary's  son, 
^^'-^  did  give  imto  them  that  came  to  ask  counsel  of  him.  This 

was  commonly  the  penance  that  Christ  enjoined  sinners: 
Johns.  [11.]  ff^y  ri^cty,  and  sin  no  more.    Which  penance  we  shall 

never  be  able  to  fulfil,  without  the  special  grace  of  him 
[John  15. 5  ]  doth  say,  Without  me  ye  can  do  nothing.    It  is  there- 

fore our  parts,  if  at  least  Ave  be  desirous  of  the  health  and 
salvation  of  OLir  own  selves,  most  earnestly  to  pray  unto  our 
heavenly  Father,  to  assist  us  with  his  holy  Spirit,  that  we 
may  be  able  to  hearken  unto  the  voice  of  the  true  shepherd, 
and  with  due  obedience  to  follow  the  same. 

Let  us  hearken  to  the  voice  of  almighty  God,  when  he 
calleth  us  to  repentance ;  let  us  not  harden  our  hearts,  as 
such  infidels  do,  who  abuse"  the  time  given  them  of  God  to 
repent,  and  turn  it  to  continue  their  pride  and  contempt 
against  God  and  man,  which  know  not  how  much  they  heap 
God's  wrath  upon  themselves,  for  the  hardness  of  their 
hearts,  which  cannot  repent  at  the  day  of  vengeance.  Where 
we  have  offended  the  law  of  God,  let  us  repent  us  of  our 
straying  from  so  good  a  Lord.  Let  us  confess  our  unwor- 
thiness  before  him ;  but  yet  let  us  trust  in  God's  free  mercy 
for  Christ's  sake,  for  the  pardon  of  the  same.  And  from 
henceforth  let  us  endeavour  ourselves  to  walk  in  a  new  life, 
as  new-born  babes,  whereby  we  may  glorify  our  Father 
which  is  in  heaven,  and  thereby  to  bear  in  our  consciences  a 
good  testimony  of  our  faith ;  so°  at  the  last  to  obtain  the 
fruition  of  everlasting  life,  through  the  merits  of  our  Sa- 
viour :  to  whom  be  all  praise  and  honour  for  ever.  Amen. 


The  Third  Part  of  the  Homily  of  Repentance, 

In  the  homily  last  spoken  unto  you,  right  well-beloved 
people  in  our  saviour  Christ,  ye  heard  of  the  true  parts  and 
tokens  of  repentance ;  that  is,  hearty  contrition  and  sorrow 
fulness  of  our  hearts,  unfeigned  confession  in  word  of  mouth 
for  our  unworthy  living  before  God,  a  steadfast  faith  to  the 
merits  of  our  saviour  Christ  for  pardon,  and  a  purpose  of 
ourselves  by  God's  grace  to  renounce  our  former  wicked 
hfe,  and  a  full  conversion  to  God  in  a  new  life  to  glorify  his 


n  abuse]  do  abuse  A. 


0  su]  so  that  B, 


of  Repentance. 


485 


name,  and  to  live  orderly  and  charitably,  to  the  comfort  of 
our  neighbour,  in  all  righteousness,  and  to  live  soberly  and 
modestly  to  ourselves,  by  using  abstinence  and  temperance 
in  word  and  in  deed,  in  mortifying  our  earthly  members 
here  upon  earth.  Now,  for  a  further  persuasion  to  move 
you  to  those  parts  of  repentance,  I  will  declare  unto  you 
some  causes,  which  should  the  rather  move  you  to  re- 
pentance. 

First,  the  commandment  of  God,  who  in  so  many  places  The  causes  that 
of  the  holy  and  sacred  scriptures  doth  bid  us  return  unto  ^^^^^^"^^^^'^"^ 
him.    O  ye  children  of  /^r«e/,  saith  he,  turn  again  ^ro/TZ  Esay  31.  [6.] 
your  infidelity,  loherein  ye  droxcned  yourselves.  Again, 
Turn  you,  turn  you,  from  your  evil  ways  :  for  why  iv i II Ezech.  33.111. 2 
ye  die,  0  ye  house  of  Israel?    And,  in  another  place,  thus 
doth  he  speak  by  his  holy  prophet  Osee  :    O  Israel,  return  Osee  14.  [i.] 
unto  the  Lord  thy  God;  for  thou  hast  taken  a  great  fall 
by  thine  iniquity.    Take  unto  you  these  words  with  you,  [Osee  14. 2.] 
when  youP  turn  unto  the  Lord,  and  say  unto  him.  Take 
away  alt  iniquity,  and  receive  us  graciously ;  so  ivill  we 
offer  the  calves  of  our  lips  ujito  thee.    In  all  these  places 
we  have  an  express  commandment  given  unto  us  of  God  for 
to  return  unto  him.    Therefore  we  must  take  good  heed 
unto  ourselves,  lest,  whereas  we  have  already  by  our  mani- 
fold sins  and  transgressions  provoked  and  kindled  the  wrath 
of  God  against  us,  we  do  by  breaking  this  his  commandment 
double  our  offences,  and  so  heap  still  damnation  upon  our 
own  heads  by  our  daily  olfences  and  trespasses,  whereby  we 
provoke  the  eyes  of  his  majesty,  we  do  well  deserve  (if  he 
should  deal  with  us  according  to  his  justice)  to  be  put  away 
for  ever  from  the  fruition  of  his  glory.    How  much  more 
then  are  we  worthy  of  the  endless  torments  of  hell,  if  when 
we  be  so  gently  called  again  after  our  rebellion,  and  com- 
manded to  return,  we  will  in  no  wise  hearken  unto  the  voice 
of  our  heavenly  father,  but  walk  still  after  the  stubbornness 
of  our  hearts ! 

Secondly,  the  most  comfortable  and  sweet  promise,  that 
the  Lord  our  God  did  of  his  mere  mercy  and  goodness  join 
unto  his  commandment.  For  he  doth  not  only  say,  Return  jer.  4..  [i.] 
unto  me,  O  Israel ;  but  also,  if  thou  wilt  return,  and  put 
away  all  thine  abominations  out  of  my  sight,  thou  shalt 
never  be  moved.  These  words  also  have  Ave  in  the  prophet 
Ezechiel,  Jit  ivhat  time  soever  a  sinner  doth  repent  him  o/'Ezech.i8.[2i.] 
his  sin  from  the  bottom  of  his  heart,  I  luill  put  all  his 
wickedness  out  of  my  remembrance,  saith  the  Lord,  so  that 


p  you]  ye  A. 


4S6  The  Third  Part  of  the  Sermon 

they  shall  be  no  more"^  thought  upon.  Thus  are  we  suffi- 
ciently instructed,  that  God  will,  according  to  his  promise, 
freely  pardon,  forgive,  and  forget  all  our  sins,  so  that  we 
shall  never  be  cast  in  the  teeth  with  them,  if,  obeying  his 
commandment,  and  allured  by  his  sweet  promises,  we  will 
unfeignedly  return  unto  him. 

Thirdly,  the  filthiness  of  sin,  which  is  such,  that  as  long 
as  we  do  abide  in  it,  God  carmot  but  detest  and  abhor  us, 
neither  can  there  be  any  hope  that  we  shall  enter  into  the 
heavenly  Jerusalem,  except  we  be  first  made  clean  and 
purged  from  it.  But  this  will  never  be,  unless,  forsaking 
our  former  life,  we  do  with  our  whole  heart  return  unto  the 
Lord  our  God,  and,  with  a  full  purpose  of  amendment  of 
life,  flee  unto  his  mercy,  taking  sure  hold  thereupon  through 

Similitude.  faith  in  the  blood  of  his  son  Jesus  Christ.  If  we  should 
suspect  any  uncleanness  to  be  in  us,  wherefore  the  earthly 
prince  should  loathe  and  abhor  the  sight  of  us,  what  pains 
would  we  take  to  remove  and  put  it  away !  How  much  more 
ought  we,  with  all  diligence  and  speed  that  may  be,  to  put 
away  that  unclean  filthiness,  that  doth  separate  and  make  a 

Esaysg.  [2.]  division  betwixt  us  and  our  God,  and  that  hideth  his  face 
from  us,  that  he  will  not  hear  us !  And  verily  herein  doth 
appear  how  filthy  a  thing  sin  is,  sith  that  it  can  by  no  other 
means  be  washed  away,  but  by  the  blood  of  the  only  begot- 
ten son  of  God.  And  shall  we  not  from  the  bottom  of  our 
hearts  detest  and  abhor,  and  with  all  earnestness  flee  from 
it,  sith  that  it  did  cost  the  dear  heart-blood  of  the  only  be- 
gotten son  of  God,  our  saviour  and  redeemer,  to  purge  us 

Plato.  from  it?    Plato  doth  in  a  certain  place  write,  that,  if  virtue 

could  be  seen  with  bodily  eyes,  all  men  would  wonderfully^ 
be  inflamed  and  kindled  with  the  love  of  it :  even  so,  on  the 
contrary,  if  we  might  with  our  bodily  eyes  behold  the  filthi- 
ness of  sin,  and  the  uncleanness  thereof,  we  could  in  no  wise 
abide  it,  but,  as  most  present  and  deadly  poison,  hate  and 
eschew  it.  We  have  a  common  experience  of  the  same  in 
them,  which  when  they  have  committed  any  heinous  offence, 
or  some  filthy  and  abominable  sin,  if  it  once  come  to  light, 
or  if  they  chance  to  have  a  through  feeling  of  it,  they  be  so 
ashamed,  their  own  conscience  putting  before  their  eyes  the 
filthiness  of  their  act,  that  they  dare  look  no  man  in  the 
face,  much  less  that  they  should  be  able  to  stand  in  the  sight 
of  God. 

Fourthly,  the  uncertainty  and  brittleness  of  our  own  lives, 
which  is  such,  that  we  cannot  assure  ourselves  that  we  shall 


9  be  no  more]  no  more  be  A. 


of  Repentance. 


487 


live  one  hour,  or  one  half  quarter  of  it.  Which  by  expe- 
rience we  do  find  daily  to  be  true,  in  them  that  being  now- 
merry  and  lusty,  and  sometimes  feasting  and  banqueting 
with  their  friends,  do  fall  suddenly  dead  in  the  streets,  and  ' 
other  whiles  under  the  board  when  they  are"^  at  meat.  These 
daily  examples,  as  they  are  most  terrible  and  dreadful,  so 
ought  they  to  move  us  to  seek  for  to  be  at  one  with  our  hea- 
venly judge,  that  we  may  with  a  good  conscience  appear  be- 
fore him,  whensoever  it  shall  please  him  for  to  call  us,  whe- 
ther it  be  suddenly  or  otherwise,  for  we  have  no  more  char- 
ter of  our  life  than  they  have.  But  as  we  are  most  certain 
that  we  shall  die,  so  are  we  most  uncertain  when  we  shall 
die.  For  our  life  doth  lie  in  the  hand  of  God,  who  will  take 
it  away  when  it  pleaseth  him.  And  verily  when  the  highest  Death  the 
sumner  of  all,  which  is  death,  shall  come,  he  will  not  be  said  ^^'^'^'^ 
nay ;  but  we  must  forthwith  be  packing,  to  be  present  be- 
fore the  judgment-seat  of  God,  as  he  doth  find  us,  according 
as  it  is  written.  Whereas  the  tree  falleth,  whether  it  be  /o-Ecciua.  ii.  [3.] 
luard  the  south,  or  toward  the  north,  there  it  shall  lie. 
Whereunto  agreeth  the  saying  of  the  holy  martyr  of  God, 
St.  Cyprian,  saying,  "As  God  doth  find  thee  when  he  doth  comra  Deme- 
call,  so  doth  he  judge  thee."  Let  us  therefore  follow  the 
counsel  of  the  wise  man,  where  he  saith.  Make  no  tarrr/i7ig'  eccIxxs.  5.  irj 
to  tarn  unto  the  Lord,  and  -put  not  off  from  day  to  day. 
For  suddenly  shall  the  wrath  of  the  Lord  break  forth,  and 
in  thy  security  shall  thou^  be  destroyed,  and  shall  perish  in 
the  time^  of  vengeance.  Which  words  I  desire  you  to  mark  di- 
ligently, because  they  do  most  lively  put  before  our  eyes  the 
fondness  of  many  men,  who",  abusing  the  long  suffering  and 
goodness  of  God,  do  never  think  on  repentance  or  amend- 
•  ment  of  life.  Follow  not,  saith  he,  thine  own  mind  and  thy  [eccIus.  5. 2- 
strength,  to  icalk  in  the  icays  of  thy  heart,  neither  say  thou,^'^ 
Who  ivill  bring  me  under  for  my  ivorks  ?  For  God  the  re- 
venger will  revenge  the  wrong  done  by  thee.  Jindsay  not, 
I  have  sinned,  and  what  evil  hath  come  unto  me  ?  For  the 
Almighty  is  a  patient  rewarder  ;  but  he  will  not  leave  thee 
unpunished.  Because  thy  sins  are  forgiven  thee,  be  not 
without  fear  to  heap  sin  upon  sin.  Say  not  neither,  The 
mercy  of  God  is  great,  he  ivill  forgive  my  manifold  sins. 
For  mercy  and  wrath  come  from  him,  and  his  indignation 
Cometh  upon  unrepentant  sinners.  Jis  if  yeshould  say,Jirt 
thou  strong  and  mighty?  %/irt  thou  lusty  and  young?  Hast 
thou  the  wealth  and  riches  of  the  world?  Or  when  thou  hast 
sinned,  hast  thou  received  no  punishment  for  it?  Let  none 


>■  they  are]  they  are  yet  A. 
•  Shalt  thou]  thou  shalt  A. 


*  in  the  time]  in  time  A. 
"  who]  which  A. 


488        Third  Part  of  (he  Sermon  of  Repentance, 

of  all  these  things  make  tliee  to  be  the  slower  to  repent,  and 
to  return  with  speed  unto  the  Lord:  for  in  the  day  of 
punishment  and  of  his  sudden  vengeance,  they  shall  not  be 
able  to  help  thee.  And  specially  when  thou  art,  either  by 
the  preaching  of  God's  word,  or  by  some  inward  motion  of 
his  holy  Spirit,  or  else  by  some  other  means,  called  unto  re- 
pentance, neglect  not  the  good  occasion  that  is  ministered 
unto  thee,  lest,  when  thou  wouldst  repent,  thou  hast  not  the 
grace  for  to  do  it.  For  to  repent  is  a  good  gift  of  God, 
which  he  will  never  grant  unto  them,  who%  living  in  carnal 
security,  do  make  a  mock  of  his  threatenings,  or  seek  to 
rule  his  spirit^  as  they  list,  as  though  his  working  and  gifts 
were  tied  unto  their  will. 

Fifthly,  the  avoiding  of  the  plagues  of  God,  and  the  utter 
destruction  that  by  his  righteous  judgment  doth  hang  over 
the  heads  of  them  all  that  will  in  no  wise  return  unto  the 

Jer.  24.  [9.]  Lord :  Iivill,  saith  the  Lord,  give  them  for  a  terrible  plague 
to  all  the  kingdoms  of  the  earthy  and  for  a  reproach,  and for 
a  proverb,  and  for  a  curse  in  all  places  where  1  shall  cast 
them,  and,  ivill  send  the  sword,  the  famine^,  and  the  pesti- 
lence among  them,  till  they  be  consumed  out  of  the  land. 
And  wherefore  is  this?  Because  they  hardened  their  hearts, 
and  would  in  no  wise  return  from  their  evil  ways,  nor  yet 
forsake  the  wickedness  that  was  in  their  own  hands,  that  the 

Rom.  2.  [5.]  fierceness  of  the  Lord's  fury  might  depart  from  them.  But 
yet  this  is  nothing  in  comparison  of  the  intolerable  and  end- 
less torments  of  hell-fire,  which  they  shall  be  fain  to  suffer, 
who  after  their  hardness  of  heart,  that  cannot  repent,  do 
heap  unto  themselves  wrath  against  the  day  of  anger,  and 
of  the  declaration  of  the  just  judgment  of  God  j/whereas  if 
we  will  repent,  and  be  earnestly  sorry  for  our  sin^,  and  with 
a  full  purpose  of  amendment^^  of  life  flee  unto  the  mercy  of 
our  God,  and  taking  sure  hold  thereupon  through  faith  in 
our  saviour  Jesus  Christ,  do  bring  forth  fruits  worthy  of 
repentance,  he  will  not  only  pour  his  manifold  blessings 
upon  us  here  in  this  world,  but  also  at  the  least,  after  the 
painful  travails  of  this  life,  reward  us  with  the  inheritance 
of  his  children,  which  is  the  kingdom  of  heaven,  purchased 
unto  us  with  the  death  of  his  son  Jesu  Christ  our  Lord.  To 
whom  with  the  father  and  the  Holy  Ghost  be  all  praise,  glory, 
and  honour,  world  without  end.  Amen. 


«  who]  which  A. 

y  spirit]  spirits  A. 

« the  famine]  of  famine  B. 


*  sin]  sins  A. 
of  amendment]  and  amendment 

B. 


AN 

HOMILY 

Disobedience  and  wilful  Rebellion, 


THE  FIRST  PART. 

As  God  the  creator  and  lord  of  all  things  appointed  his 
angels  and  heavenly  creatures  in  all  obedience  to  serve  and 
to  honour  his  majesty ;  so  was  it  his  will  that  man,  his  chief 
creature  upon  the  earth,  should  live  under  the  obedience  of 
his  creator  and  lord  :  and  for  that  cause,  God,  as  soon  as  he 
had  created  man,  gave  unto  him  a  certain  precept  and  law, 
which  he  (being  yet  in  the  state  of  innocency,  and  remain- 
ing in  paradise)  should  observe  as  a  pledge  and  token  of  his 
due  and  boimden  obedience,  with  denunciation  of  death,  if 
he  did  transgress  and  break  the  said  law  and  commandment. 
And  as  God  would  have  man  to  be  his  obedient  subject,  so 
did  he  make  all  eartlily  creatures  subject  unto  man,  who 
kept  their  due  obedience  unto  man,  so  long  as  man  remained 
in  his  obedience  unto  God  :  in  the  which  obedience  if  man 
had  continued  still,  there  had  been  no  poverty,  no  diseases, 
no  sickness,  no  death,  nor  other  miseries,  wherewith  man- 
kind is  now  mfinitely  and  most  miserably  afflicted  and  op- 
pressed. So  here  appeareth  the  original  kingdom  of  God 
over  angels  and  man,  and  universally  over  all  things,  and  of 
man  over  earthly  creatures  which  God  had  made  subject 
unto  him,  and  withal  the  felicity  and  blessed  state,  which 
angels,  man,  and  all  creatures  had  remained  in,  had  they 
continued  in  due  obedience  unto  God  their  king.  For  as 
long  as  in  this  first  kingdom  the  subjects  continued  in  due 
obedience  to  God  their  king,  so  long  did  God  embrace  all 
his  subjects  with  his  love,  favour,  and  grace,  which  to 
enjoy  is  perfect  felicity;  whereby  it  is  evident,  that  obe- 
dience is  the  principal  virtue  of  all  virtues,  and  indeed  the 
verv  root  of  all  virtues,  and  the  cause  of  all  felicity.  But 
'  42 


490 


The  First  Tart  of  the  Sermon 


as  all  felicity  and  blessedness  should  have  continued  with 
the  continuance  of  obedience ;  so  with  the  breach  of  obe- 
dience, and  breakhig  in  of  rebellion,  all  vices  and  mise- 
Matt.4. 9.25.  rics  did  withal  break  in,  and  overwhelm  the  world.  The 
John  8  44  ^^^^  author  of  which  rebellion,  the  root  of  all  vices,  and  mo- 
2  Pel.  2. 4."  ther  of  all  mischiefs,  was  Lucifer,  first  God's  most  excellent 
judee.Apoc.  creature,  and  most  bounden  subject,  who,  by  rebelling 
i7&c.  w?sd.  2.  against  the  majesty  of  God,  of  the  brighest  and  most  glo- 
24.  Gen^3. 8,  rious  augcl,  is  bccomc  the  blackest  and  most  foulest  fiend 
9^&c.  i/,23,  devil ;  and  from  the  height  of  heaven  is  fallen  into  the 

pit  and  bottom  of  hell. 

Here  you  may  see  the  first  author  and  founder  of  rebel- 
lion, and  the  reward  thereof;  here  you  may  see  the  grand 
captain  and  father  of  all*  rebels ;  who  persuading  the  fol- 
lowing of  his  rebellion  against  God  their  creator  and  lord, 
unto  our  first  parents  Adam  and  Eve,  brought  them  in  high 
displeasure  with  God,  wrought  their  exile  and  banishment 
out  of  paradise,  a  place  of  all  pleasure  and  goodness,  into 
this  wretched  earth  and  vale  of  all**  misery ;  procured  unto 
them  sorrows  of  their  minds,  mischiefs,  sickness,  diseases, 
death  of  their  bodies  ;  and,  which  is  far  more  horrible  than 
Rom.  5. 12,  all  worldly  and  bodily  mischiefs,  he  had  wrought  thereby 
19,  &c.  their  eternal  and  everlasting  death  and  damnation,  had  not 
God  by  the  obedience  of  his  son  Jesus  Christ  repaired  that, 
[Heb.  2. 9.]  which  man  by  disobedience  and  rebellion  had  destroyed,  and 
so  of  his  mercy  had  pardoned  and  forgiven  him :  of  which 
all  and  singular  the  premises  the  holy  scriptures  do  bear  re- 
cord in  sundry  places. 

Thus  you  do*'  see,  that  neither  heaven  nor  paradise  could 
suff(^r  any  rebellion  in  them,  neither  be  places  for  any  rebels 
to  remain  in.  Thus  became  rebellion,  as  you  see,  both  the 
first  and  greatest*^,  and  the  very  root  of  all  other  sins,  and 
the  first  and  principal  cause  both  of  all  worldly  and  bodily 
miseries,  sorrows,  diseases,  sicknesses,  and  deaths,  and, which 
is  infinitely  worse  than  all  these,  as  is  said,  the  very  cause 
of  death  and  damnation  eternal  also.  After  this  breach  of 
obedience  to  God,  and  rebellion  against  his  majesty,  all  mis- 
chiefs and  miseries  breaking  in  therewith,  and  overflowing 
the  world,  lest  all  things  should  come  unto  confusion  and 
Gen.  3. 17.  Utter  ruiu,  God  forthwith,  by  laws  given  unto  mankind,  re- 
[1  Pet.  3. 5.]  paired  again  the  rule  and  order  of  obedience  thus  by  rebel- 
lion overthrown :  and,  besides  the  obedience  due  unto  his 
majesty,  he  not  only  ordained,  that,  in  families  and  house- 
Gen.  3. 16.     holds,  the  wife  should  be  obedient  unto  her  husband,  the 


•  all]  omitted  B. 
"  all]  omitted  B. 


*  you  do]  do  you  B. 

^  greatest]  the  greatest  B. 


against  wilful  Rebellion. 


491 


children  unto  their  parents,  the  servants  unto  their  mas- Joh34.30. 
ters ;  but  also,  when  mankmd  increased,  and  spread  itself  g^^j^g  2 
more  largely  over  the  world,  he  by  his  holy  word  did  con-  and  10.  le,  17, 
stitute  and  ordain  in  cities  and  countries  several  and  special?^- ^J^g^Jj^^ 
governors  and  rulers,  unto  whom  the  residue  of  his  people  21. 1.  Prov. 
should  be  obedient.  8.  [i5,  le.] 

As  in  reading  of  the  holy  scriptm*es  we  shall  find  in  very 
many  and  almost  infinite  places,  as  well  of  the  Old  Testa- 
ment as  of  the  New,  that  kings  and  princes,  as  well  the  evil 
as  the  good,  do  reign  by  God's  ordinance,  and  that  subjects 
are  bounden  to  obey  them ;  that  God  doth  give  princes  wis- 
dom, great  power,  and  authority ;  that  God  defendeth  them 
against  their  enemies,  and  destroyeth  their  enemies  horribly; 
that  the  anger  and  displeasure  of  the  prince  is  as  the  roaring 
of  a  lion,  and  the  very  messenger  of  death ;  and  that  the 
subject,  that  provoketh  him  to  displeasure,  sinneth  against 
his  own  soul :  with  many  other  things,  concerning  both  the 
authority  of  princes  and  the  duty  of  subjects.  But  here  let 
us  rehearse  two  special  places  out  of  the  New  Testament, 
which  may  stand  in  stead  of  all  other.  The  first  out  of  St. 
Paul's  epistle  to  the  Romans,  and  the  thirteenth  chapter, 
where  he  writeth  thus  unto  all  subjects:  Let  every  soul  6eRom.  13.  i,&c. 
subject  unto  the  higher  powers,  for  there  is  no  power  but  of 
God,  and  the  powers  that  be  are  ordained  of  God.  Whoso- 
ever therefore  resisteth  the  power  resisteth  the  ordinance  of 
God;  and  they  that  resist  shall  receive  to  themselves  damna- 
tion. For  princes  are  not  to  be  feared  for  good  ivorks, 
but  for  evil.  JVilt  thou  then  be  without  fear  of  the  power? 
Do  well,  so  shall  thou  have  praise  of  the  same;  for  he  is  the 
minister  of  God  for  thy  wealth:  but  if  thou  do  evil,fear:for 
he  beareth  not  the  sword  for  nought,  for  he  is  the  minister 
of  God,  to  take  vengeance  upon  him  that  doth  evil.  Where- 
fore ye  must  be  subject,  not  because  of  wrath  only,  but  also 
for  conscience  sake:  for,  Jbr  this  cause  ye  pay  also  tribute, 
for  they  are  God^s  ministers,  serving  for  the  same  purpose. 
Give  to  every  man  therefore  his  duty  ;  tribute  to  whom 
tribute  belongeth;  custom  to  whom  custom  is  due;  fear  to 
whom  fear  belongeth;  honour  to  whom  ye  owe  honour. 
Thus  far  are  St.  Paul's  words.  The  second  place  is  in  St. 
Peter's  first"'  epistle,  and  the  second  chapter,  whose  words 
are  these  :  Submit  yourselves  unto  all  manner  ordi?iatice^  1  Vet.  2.  i3,kc. 
of  man  for  the  Lord^s  sake,  whether  it  be  unto  the  king, 
as  unto  the  chief  head;  either  unto  rulers,  as  unto  them  that 
are  sent  of  him  for  the  punishment  of  evil-doers,  but  for  the 


«  first]  omitted  B. 


'  ordinance]  of  ordinances  B. 


492 


The  First  Part  of  the  Sermon 


cherishing  of  them  that  do  well.  For  so  is  the  will  of  God, 
that  loith  loell  doing  ive  may  stop  the  mouths  of  ignorant 
and  foolish  men:  as  free, and  not  as  having  the  liberty  for 
a  cloak  of  maliciousness,  but  even  as  the  servaiits  of  God. 
Honour  all  men,  love  brotherly  felloujship,fear  God,  honour 
the  king.  Servan  ts,  obey  your  masters  with  fear,  not  only 
if  they  be  good  and  courteous,  but  also  though  they  be  fro- 
ward.    Thus  far  out  of  St.  Peter. 

By  these  two  places  of  the  holy  scriptures  it  is  most  evi- 
dent that  kings,  queens,  and  other  princes,  (for  he  speaketh 
of  authority  and  power,  be  it  in  men  or  women,)  are  or- 
dained of  God,  are  to  be  obeyed  and  honoured  of  their  sub- 
jects; that  such  subjects  as  are  disobedient  or  rebellious 
against  their  princes,  disobey  God,  and  procure  their  own 
damnation ;  that  the  government  of  princes  is  a  great  bless- 
ing of  God,  given  for  the  commonwealth,  specially  of  the 
good  and  godly ;  for  the  comfort  and  cherishing  of  whom, 
God  giveth  and  setteth  up  princes ;  and,  on  the  contrary 
part,  to  the  fear  and  for  the  punishment  of  the  evil  and 
wicked.  Finally,  that  if  servants  ought  to  obey  their  mas- 
ters, not  only  being  gentle,  but  such  as  be  fro  ward  ;  as  well, 
and  much  more,  ought  subjects  to  be  obedient,  not  only  to 
their  good  and  courteous,  but  also  to  their  sharp  and  rigorous 
princes.  It  cometh  therefore  neither  of  chance  and  fortune, 
(as  they  term  it,)  nor  of  the  ambition  of  mortal  men  and 
women,  climbing  up  of  their  own  accord  to  dominion,  that 
there  be  kings,  queens,  princes,  and  other  governors  over 
men  being  their  subjects :  but  all  kings,  queens,  and  other 
governors  are  specially  appointed  by  the  ordinance  of  God. 
Pfl.  10. 16, 45.  And  as  God  himself,  being  of  an  infinite  majesty,  power, 
6,&c.  47,2.  g^jj^  wisdom,  ruleth  and  governeth  all  things  in  heaven  and 
ins  earth,  as  the  universal  monarch  and  only  king  and  em- 
peror over  all,  as  being  only  able  to  take  and  bear  the  charge 
of  all ;  so  hath  he  constituted,  ordained,  and  set  earthly 
princes  over  particular  kingdoms  and  dominions  in  earth, 
both  for  the  avoiding  of  all  confusion,  which  else  would  be 
in  the  world,  if  it  should  be  without  such''  governors,  and 
for  the  great  quiet  and  benefit  of  earthly  men  their  subjects, 
and  also  that  the  princes  themselves  in  authority,  power, 
wisdom,  providence,  and  righteousness,  in  government  of 
people  and  countries  committed  to  their  charge,  should  re- 
semble his  heavenly  governance,  as  the  majesty  of  heavenly 
things  may  by  the  baseness  of  earthly  things  be  shadowed 
Matt.  18. 23.    and  resembled.    And  for  that  similitude  that  is  between  the 


e  in]  omitied  B, 


such]  omitted  B. 


against  wilful  Rebellion. 


493 


heavenly  monarchy  and  earthly  kingdoms  well  governed,  Ps.  lo.  le. 
our  saviour  Christ  in  sundry  parables  saith,  that  the  king-       22  13 
dom  of  heaven  is  resembled  unto  a  man,  a  king  :  and  as  the  25.  a4. 
name  of  the  king  is  very  often  attributed  and  given  unto    ^- "^^^ 
God  in  the  holy  scriptures;  so  doth  God  himself  in  the 
same  scriptures  sometime  vouchsafe  to  communicate  his 
name  with  earthly  princes,  terming  them  gods :  doubtless 
for  that  similitude  of  government  which  they  have,  or  should 
have,  not  unlike  unto  God  their  king  ;  unto  the  which  simi- 
litude of  heavenly  government,  the  nearer  and  nearer  that 
an  earthly  prince  doth  come  in  his  regiment,  the  greater 
blessing  of  God's  mercy  is  he  unto  that  country  and  people, 
over  whom  he  reigneth :  and  the  further  and  further  that  an 
earthly  prince  doth  swerve  from  the  example  of  the  heavenly 
government,  the  greater  plague  he  is'  of  God's  wrath,  and 
punishment  by  God's  justice  unto  that  country  and  people, 
over  whom  God  for  their  sins  hath  placed  such  a  prince  and 
governor.    For  it  is  indeed  evident,  both  by  the  scriptures 
and  by  daily"^  experience,  that  the  maintenance  of  all  virtue 
and  godliness,  and  consequently  of  the  wealth  and  pros- 
perity of  a  kingdom  and  people,  doth  stand  and  rest  more 
in  a  wise  and  good  prince  on  the  one  part,  than  in  great 
multitudes  of  other  men  being  subjects :  and,  on  the  con- 
trary part,  the  overthrow  of  all  virtue  and  godliness,  and 
consequently  the  decay  and  utter  ruin  of  a  realm  and  peo- 
ple, doth  grow  and  come  more  by  an  undiscreet  and  evil 
governor,  than  by  many  thousands  of  other  men  being  sub- 
jects.   Thus  say  the  holy  scriptures :  Well  is  thee,  O  thou  Eccies.  10. 17. 
land,  saith  the  preacher,  ichose  king  is  come  of  nobles,  and 
whose  princes  eat  in  due  season,  for  necessity  and  not  for 
lust.    Again,  A  wise  and  righteous  king  maketh  his  realm  Prov.  16  and 29. 
and  people  wealthy:  and  a  good,  merciful,  and  gracious^^f^^^^^^^^^^ 
prince  is  as  a  shadow  in  heat,  as  a  defence  in  storms,  as 
dew,  as  sweet  showers,  as  fresh  water  springs  in  great 
droughts. 

Again,  the  scriptures,  of  undiscreet  and  evil  princes, 
speak  thus:  IVoe  be  to  thee,  O  thou  land,  whose  king  is  but  a  Eccies.  10. 16. 
child,  and  whose  princes  are  early  at  their  banquets.  Again,  Prov.  28.  [is, 
when  the  ivicked  do  reign,  then  men  go  to  ruin.  And  again,  ^^-^  ^'^^ 
A  foolish  prince  destroyeth  the  people,  and  a  covetous  king 
undoeth  his  subjects.  Thus  speak  the  scriptures,  thus  experi- 
ence testifieth  of  good  and  evil  princes. 

What  shall  subjects  do  then?  Shall  they  obey  valiant, 
stout,  wise,  and  good  princes,  and  contemn,  disobey,  and 


'  he  is]  is  he  B. 


k  by  daily]  daily  by  B. 

42* 


494  The  First  Part  of  the  Sermon 

rebel  against  children  being  their  princes,  or  against  undis- 
creet  and  evil  governors?  God  forbid:  for  first,  what  a 
perilous  thing  were  it  to  commit  unto  the  subjects  the  judg- 
ment, which  prince  is  wise  and  godly,  and  his  government 
good,  and  which  is  otherwise ;  as  though  the  foot  must 
judge  of  the  head :  an  enterprise  very  heinous,  and  must 
needs  breed  rebellion.  For  who  else  be  they  that  are  most 
inclined  to  rebellion,  but  such  haughty  spirits  ?  From  whom 
springeth  such  foul  ruin  of  realms  ?  Is  not  rebellion  the 
greatest  of  all  mischiefs  ?  And  who  are  most  ready  to  the 
greatest  mischiefs,  but  the  worst  men  ?  Rebels  therefore  the 
worst  of  all  subjects  are  most  ready  to  rebellion,  as  being 
the  worst  of  all  vices,  and  furthest'  from  the  duty  of  a  good 
subject;  as,  on  the  contrary  part,  the  best  subjects  are  most 
firm  and  constant  in  obedience,  as  in  the  special  and  pecu- 
liar virtue  of  good  subjects.  What  an  unworthy  matter 
were  it  then  to  make  the  naughtiest  subjects,  and  most  in- 
clined to  rebellion  and  all  evil,  judges  over  their  princes, 
over  their  government,  and  over  their  counsellors ;  to  deter- 
mine which  of  them  be  good  or  tolerable,  and  which  be  evil, 
and  so  intolerable,  that  they  must  needs  be  removed  by 
rebels,  being  ever  ready,  as  the  naughtiest  subjects,  soonest 
to  rebel  against  the  best  princes,  specially  if  they  be  young 
in  age,  women  in  sex,  or  gentle  and  courteous  in  govern- 
ment ;  as  trusting  by  their  wicked  boldness  easily  to  over- 
throw their  weakness  and  gentleness,  or  at  the  least  so  to 
fear  the  minds  of  such  princes,  that  they  may  have  impunity 
of  their  mischievous  doings ! 

But  whereas  indeed  a  rebel  is  worse  than  the  worst  prince, 
and  rebellion  worse  than  the  worst  government  of  the  worst 
prince  that  hitherto  hath  been  ;  both  are  rebels™  unmeet 
ministers,  and  rebellion  an  unfit  and  unwholesome  medicine 
to  reform  any  small  lacks  in  a  prince,  or  to  cure  any  little 
griefs  in  government,  such  lewd  remedies  being  far  worse 
than  any  other  maladies  and  disorders  that  can  be  in  the 
body  of  a  commonwealth.  But  whatsoever  the  prince  be, 
or  his  government,  it  is  evident  that  for  the  most  part  those 
princes,  whom  some  subjects  do  think  to  be  very  godly,  and 
under  whose  government  they  rejoice  to  live,  some  other 
subjects  do  take  the  same  to  be  evil  and  ungodly,  and  do 
wish  for  a  change.  If  therefore  all  subjects  that  mislike  of 
their  prince  should  rebel,  no  realm  should  ever  be  without 
rebeUion.  It  were  more  meet  that  rebels  should  hear  the 
advice  of  wise  men,  and  give  place  unto  their  judgment,  and 


'  furthest]  farthest  B. 


are  rebels]  rebels  are  B. 


against  wilful  Rebellion, 


495 


follow  the  example  of  obedient  subjects,  as  reason  is  that 
they  whose  understanding  is  blinded  with  so  evil  an  afiec- 
tion  should  give  place  to  them  that  be  of  sound  judgment, 
and  that  the  worst  should  give  place  to  the  better ;  and  so 
might  realms  continue  in  long  obedience,  peace,  and  quiet- 
ness. But  what  if  the  prince  be  undiscreet,  and  evil  indeed, 
and  it°  also  evident  to  all  men's  eyes,  that  he  so  is  ?  I  ask 
again,  what  if  it  be  long  of  the  wickedness  of  the  subjects, 
that  the  prince  is  undiscreet  or^  evil  ?  shall  the  subjects 
both  by  their  wickedness  provoke  God,  for  their  deserved 
punishment,  to  give  them  an  undiscreet  or  evil  prince,  and 
also  rebel  against  him,  and  withal  against  God,  who  for  the 
punishment  of  their  sins  did  give  them  such  a  prince  ?  Will 
you  hear  the  scriptures  concerning  this  point  ?  God,  say  the  [isaiah  19. 4.j 
holy  scriptures,  maketh  a  wicked  man  to  reign  for  the  sins 
of  the  people.  Again,  God  giveth  a  prince  in  his  anger,  Oeee  13.11. 
(meaning  an  evil  one,)  a7id  taketh  away  a  prince  in  his  dis- 
pleasure, meaning  specially  when  he  taketh  away  a  good 
prince  for  the  sins  of  the  people  :  as  in  our  memory  he  took 
away  our  good  Josias,  king  Edward,  in  his  young  and  good 
years,  for  our  wickedness.  And  contrarily  the  scriptures 
do  teach,  that  God  giveth  wisdom  unto  princes,  and  maketh  Prov.  16. 
a  ivise  and  good  king  to  reign  over  that  people  whom  he 
loveth,  and  ivho  loveth  him.  Again,  If  the  people  1  Sam.12.  [14.] 
God,  both  they  and  their  king  shall  prosper  and  be  safe, 
else  both  shall  perish,  saith  God  by  the  mouth  of  Samuel. 

Here  you  see  that  God  placeth  as  well  evil  princes  as  good, 
and  for  what  cause  he  doth  both.  If  we  therefore  will 
have  a  good  prince,  either  to  be  given  us,  or  to  continue ; 
now  we  have  such  a  one,  let  us,  by  our  obedience  to  God 
and  to  our  prince,  move  God  thereunto.  If  we  will  have 
.  an  evil  prince  (when  God  shall  send  such  a  one)  taken  away, 
and  a  good  in  his  place,  let  us  take  away  our  wickedness, 
which  provoketh  God  to  place  such  a  one  over  us,  and  God 
will  either  displace  him,  or  of  an  evil  prince  make  him  a 
good  prince,  so  that  we  first  will  change  our  evil  into  good. 
For  will  you  hear  the  scriptures?  The  heart  of  the  prince'P'-oy'^i.  1. 
is  in  God^s  hand ;  ivhich  way  soever  it  shall  please  him^ 
he  txirneth  it.  Thus  say  the  scriptures  :  Wherefore  let  us 
turn  from  our  sins  unto  the  Lord  with  all  our  hearts,  and 
he  will  turn  the  heart  of  the  prince  unto  our  quiet  and 
wealth.  Else  for  subjects  to  deserve  through  their  sins  to 
have  an  evil  prince,  and  then  to  rebel  against  him,  were 
double  and  treble  evil,  by  provoking  God  more  to  plague 


«>  it]  is  B. 


0  or]  and  B. 


496  The  First  Part  of  the  Sermon 


them.  Nay,  let  us  either  deserve  to  have  a  good  prince,  or 
let  us  patiently  suffer  and  obey  such  as  we  deserve.  And 
Avhether  the  prince  be  good  or  evil,  let  us,  according  to  the 
counsel  of  the  holy  scriptures,  pray  for  the  prince,  for  his 
continuance  and  increase  in  goodness,  if  he  be  good,  and  for 
his  amendment,  if  he  be  evil. 

WillP  you  hear  the  scriptures  concerning  this  most  neces- 

1  Tim.  2. 1,  &c.  sary  point?  I  exhort  therefore,  saith  St.  Paul,  that,  above 
all  things,  prayers,  supplications,  intercessions,  and  giving 
of  thanks,  be  had  for  all  men;  for  kings,  and  all  that  are 
in  authority  ;  that  we  may  live  a  quiet  and  peaceable  life 
with  all  godliness :  for  that  is  good  and  acceptable  in  the 
sight  of  God  our  saviour,  &c.  This  is  St.  Paul's  counsel. 
And  who,  I  pray  you,  was  prince  over  the  most  part  of 
Christians^,  when  God's  holy  Spirit  by  St.  Paul's  pen  gave 
them  this  lesson  ?  Forsooth,  Caligula,  Claudius'',  or  Nero ; 
who  were  not  only  no  Christians,  but  pagans,  and  also  either 
foolish  rulers,  or  most  cruel  tyrants.  Will  you  yet  hear  the 
word  of  God  to  the  Jews,  when  they  were  prisoners  under 
Nabuchodonosor  king  of  Babylon,  after  he  had  slain  their 
king,  nobles,  parents,  children,  and  kinsfolks,  burned  their 
country,  cities,  yea,  Hierusalem  itself,  and  the  holy  temple, 
and  had  carried  the  residue  remaining  alive  captives  with 
him  into  Babylon  ?  Will  you  hear  yet  what  the  prophet 
Baruch  saith  unto  God's  people  being  in  this  captivity? 

Baruchi.ii.  Pray  you,  saith  the  prophet,  for  the  life  of  Nabuchodono- 
sor, king  of  Babylon,  and  for  the  life  of  Balthasar,  his 
son;  that  their  days  may  be  as  the  days  of  heaven  upon 
the  earth,  that  God  also  may  give  us  strength,  and  lighten 
our  eyes,  that  we  may  live  under  the  defence  of  Nabucho- 
donosor, king  of  Babylon,  and  under  the  protection  of 
Balthasar,  his  son;  that  we  ynay  long  do  them  service,  and 
find  favour  in  their  sight.  Pray  for  us  also  unto  the  Lord 
our  God,  for  we  have  sinned  against  the  Lord  our  God. 

Thus  far  the  prophet  Baruch  his  words,  which  are 
spoken  by  him  unto  the  people  of  God,  of  that  king  who 
was  an  heathen,  a  tyrant,  and  cruel  oppressor  of  them,  and 
had  been  a  murderer  of  many  thousands  of  their  nation,  and 
a  destroyer  of  their  country,  with  a  confession  that  their 
sins  had  deserved  such  a  prince  to  reign  over  them.  And 
shall  the  old  Christians,  by  St.  Paul's  exhortation,  pray  for 
Caligula,  Claudius',  or  Nero  ?  shall  the  Jews  pray  for  Na- 
buchodonosor? these  emperors  and  kings  being  strangers 


P  Will]  Well  B. 

«  Christians]  the  Christians  B. 


'  Claudius]  Clodius  A. 
•  Claudius]  Clodius  A. 


against  wilful  Rebellion. 


497 


unto  them,  being  pagans  and  infidels,  being  murderers,  ty- 
rants, and  cruel  oppressors  of  them,  and  the*  destroyers  of 
their  country,  countrymen,  and  kinsmen,  the  burners  of 
their  villages,  towns,  cities,  and  temples  ?  and  shall  not  we 
pray  for  the  long,  prosperous,  and  godly  reign  of  our  na- 
tural prince?  No  stranger  (which  is  observed  as  a  great ti^eut.  17. 15.3 
blessing  in  the  scriptures)  of  our  Christian,  our  most  gra- 
cious sovereign,  no  heathen,  nor  pagan  prince  ?  Shall  we 
not  pray  for  the  health  of  our  most  merciful,  most  loving 
sovereign,  the  preserver  of  us  and  our  country  in  so  long 
peace,  quietness,  and  security;  no  cruel  person,  no  tyrant, 
no  spoiler  of  our  goods,  no  shedder  of  our"  bloods,  no 
burner  and  destroyer  of  our  towns,  cities,  and  countries,  as 
were  those,  for  whom  yet,  as  ye  have  heard,  Christians  being 
their  subjects  ought  to  pray?  Let  us  not  commit  so  great 
ingratitude  against  God  and  our  sovereign,  as  not  conti- 
nually to  thank  God  for  this''  government,  and  for  his  great 
and  continual  benefits  and  blessings  poured  upon  us  by  such 
government.  Let  us  not  commit  so  great  a  sin  against  God, 
against  ourselves,  and  our  comitry,  as  not  to  pray  conti- 
nually unto  God  for  the  long  continuance  of  so  gracious  a 
niler  unto  us  and  our  country.  Else  shall  we  be  unworthy 
any  longer  to  enjoy  those  benefits  and  blessings  of  God, 
which  hitherto  we  have  had  by  her,  and^  shall  be  most 
worthy  to  fall  into  all  those  mischiefs  and  miseries,  which 
we  and  our  countiy  have  by  God's  grace  thi'ough  her  go- 
vernment hitherto  escaped. 

What  shall  we  say  of  those  subjects  ?  May  we  call  them 
by  the  name  of  subjects,  who  neither  be  thankful,  nor  make 
any  prayer  to  God  for  so  gracious  a  sovereign  ?  but  also 
themselves  take  armour  wickedly,  assemble  companies  and 
bands  of  rebels,  to  break  the  public  peace  so  long  conti- 
nued ;  and  to  make,  not  war,  but  rebellion,  to  endanger  the 
person  of  such  a  gracious  sovereign,  to  hazard  the  estate  of 
their  country,  (for  whose  defence  they  should  be  ready,  to 
spend  their  lives,)  and,  being  Englishmen,  to  rob,  spoil, 
destroy,  and  burn  in  England  Englishmen,  to  kill  and  mur- 
der their  own  neighbours  and  kinsfolk,  their  own  country- 
men, to  do  all  evil  and  mischief;  yea,  and  more  too  than 
foreign  enemies  would  or  could  do  !  What  shall  we  say  of 
these  men,  who  use  themselves  thus  rebelliously  against 
their  gracious  sovereign  ?  who,  if  God  for  their  wickedness 
had  given  them  an  heathen  tyrant  to  reign  over  them,  were 
by  God's  word  bound  to  obey  him,  and  to  pray  for  him  ? 


»  the]  omitted  B. 
»  our]  omitted  B. 


*  this]  his  B. 
y  and]  omitted  B. 


498  The  First  Part  of  the  Sermon 


What  may  be  spoken  of  them  ?  So  far  doth  their  unkind- 
ness,  unnaturalness,  wickedness,  mischievousness  in  their 
doings,  pass  and  excel  any  thing,  and  all  things  that  can 
be  expressed  or^  uttered  by  words.  Only  let  us  wish  unto 
all  such  most  speedy  repentance,  and  with  so  grievous  sor- 
row of  heart  as  such  so  horrible  sins  against  the  majesty  of 
God  do  require,  who  in  most  extreme  unthankfulness  do 
rise,  not  only  against  their  gracious  prince,  against  their 
natural  country,  but  against  all  their  countrymen,  women, 
and  children,  against  themselves,  their  wives,  children,  and 
kinsfolks,  and  by  so  wicked  an  example  against  all  Chris- 
tendom, and  against  whole  mankind  of  all  manner  of  people 
throughout  the  wide  world — such  repentance,  I  say,  such 
sorrow  of  heart,  God  grant  unto  all  such,  whosoever  rise  of 
private  and  malicious  purpose,  as  is  meet  for  such  mischiefs 
attempted,  and  wrought  by  them.  And  unto  us,  and  all 
other  subjects,  God  of  his  mercy  grant,  that  we  may  be 
most  unlike  to  all  such,  and  most  like  to  good,  natural, 
loving,  and  obedient  subjects :  nay,  that  we  may  be  such 
indeed,  not  only  shewing  all  obedience  ourselves,  but  as 
many  of  us  as  be  able  to  the  uttermost  of  our  power,  abi- 
lity, and  understanding,  to  stay  and  repress  all  rebels,  and 
rebellions  against  God,  our  gracious  prince,  and  natural 
country,  at  every  occasion  that  is  offered  unto  us.  And  that 
which  we  all  are  able  to  do,  unless  we  do  it,  we  shall  be  most 
wicked,  and  most  worthy  to  feel  in  the  end  such  extreme 
plagues,  as  God  hath  ever  poured  upon  rebels. 

Let  us  all*  make  continual  prayers  unto  almighty  God, 
even  from  the  bottom  of  our  hearts,  that  he  will  give  his 
grace,  power,  and  strength,  unto  our  gracious  queen  Eliza- 
beth, to  vanquish  and  subdue  all,  as  well  rebels  at  home  as 
foreign  enemies,  that  all  domestical  rebellions  being  sup- 
pressed and  pacified,  and  all  outward  invasions  repulsed 
and  abandoned,  we  may  not  only  be  sure,  and  long  con- 
tinue in  all  obedience  unto  our  gracious  sovereign,  and  in 
that  peaceable  and  quiet  life  which  hitherto  we  have  led 
under  her  majesty,  with  all  security;  but  also  that  both 
our  gracious  queen  Elizabeth,  and  we  her  subjects,  may  all 
together  in  all  obedience  unto  God  the  king  of  all^  kings, 
and  unto  his  holy  laws,  lead  our  lives  so  in  this  world,  in 
all  virtue  and  godliness,  that  in  the  world  to  come  we  may 
enjoy  his  everlasting  kingdom:  which  I  beseech  God  to 
grant  as  well  to  our  gracious  sovereign,  as  unto  us  all,  for 
his  son  our  saviour  Jesus  Christ's  sake :  to  whom  with  the 


'  or]  and  B. 
•  all]  omitted  B. 


all]  amitted  B. 


against  wilful  Rebellion. 


499 


Father  and  the  Holy  Ghost,  one  God  and  king  immortal, 
be  all  glory,  praise,  and  thanksgiving,  world  without  end. 
Amen. 

Thus  have  you  heard  the  first  part  of  this  homily. 
Noiv,  good  people,  let  us  pray. 

THE  PRAYER^ 

O  MOST  mighty  God,  the  Lord  of  hosts,  the  governor 
of  all  creatures,  the  only  giver  of  all  victories,  who**  alone 
art  able  to  strengthen  the  weak  against  the  mighty,  and  to 
vanquish  infinite  multitudes  of  thine  enemies  with  the  coun- 
tenance of  a  few  of  thy  servants  calling  upon  thy  name,  and 
trusting  in  thee  ;  defend,  0  Lord,  thy  serv^ant,  and  our  go- 
vernor under  thee,  our  queen  Elizabeth,  and  all  thy  people 
committed  to  her  charge.  0  Lord,  withstand  the  cruelty 
of  all  those  which  be  common  enemies  as  well  to  the  truth 
of  thy  eternal  word,  as  to  their  own  natural  prince  and 
country,  and  manifestly  to  this  crown  and  realm  of  Eng- 
land, which  thou  hast  of  thy  divine  providence  assigned  in 
these  our  days  to  the  government  of  thy  servant,  our  sove- 
reign and  gracious  queen.  0  most  merciful  Father,  if  it  be 
thy  holy  will,  make  soft  and  tender  the  stony  hearts  of  all 
those  that  exalt  themselves  against  thy  truth,  and  seek  either 
to  trouble  the  quiet  of  this  realm  of  England,  or  to  oppress 
the  crown  of  the  same  ;  and  convert  them  to  the  knowledge 
of  thy  son,  the  only  saviour  of  the  world,  Jesus  Christ,  that 
we  and  they  may  jointly  glorify  thy  mercies.  Lighten,  we 
beseech  thee,  their  ignorant  hearts  to  embrace  the  truth  of 
thy  word,  or  else  so  abate  their  cruelty,  0  most  mighty 
Lord,  that  this  our  Christian  region*',  with  others  that  con- 
fess thy  holy  gospel,  may  obtain,  by  thine  aid  and  strength, 
surety  from  all  enemies,  without  shedding  of  Christian  blood, 
whereby  all  they  which  be  oppressed  with  their  tyranny 
may  be  relieved,  and  they  which  be  in  fear  of  their  cruelty 
may  be  comforted ;  and  finally,  that  all  Christian  realms, 
and  specially  this  realm  of  England,  may  by  thy  defence 
and  protection  continue  in  the  truth  of  the  gospel,  and  en- 
joy perfect  peace,  quietness,  and  security ;  and  that  we  for 
these  thy  mercies,  jointly  all  together  with  one  consonant 
heart  and  voice,  may  thankfully  render  to  thee  all  laud  and 
praise,  that  we,  knit  in  one  godly  concord  and  unity  amongst 
ourselves,  may  continually  magnify  thy  glorious  name,  who 

«  The  prayer]  The  prayer,  as  in  who]  and  who  B.  in  some  instances. 
that  time  it  was  published  B.  *  region]  realm  B. 


500 


The  Second  Part  of  the  Sermon 


with  thy  son  our  saviour  Jesus  Christ,  and  the  Holy  Ghost, 
art  one  eternal,  almighty,  and  most  merciful  God :  to  whom 
be  all  laud  and  praise,  world  without  end.  Amen. 


The  Second  Part  of  the  Homily  against  Disobedience 
and  wilful  Rebellion^, 

As  in  the  first  part  of  this  treaty  of  obedience  of  subjects 
to  their  princes,  and  against  disobedience  and  rebellion,  I 
have  alleged  divers  sentences  out  of  the  holy  scriptures  for 
proof;  so  shall  it  be  good,  for  the  better  boths  declaration 
and  confirmation  of  the  said  wholesome  doctrine,  to  allege 
one  example  or  two  out  of  the  same^'  holy  scriptures,  of  the 
obedience  of  subjects,  not  only  unto  their  good  and  gracious 
governors,  but  also  unto  their  evil  and  unkind  princes.  As 
king  Saul  was  not  of  the  best,  but  rather  of  the  worst  sort 
of  princes,  as  being  out  of  God's  favour  for  his  disobedience 
against  God  in  sparing,  in  a  wrong  pity,  the  king  Agag, 
whom  almighty  God  commanded  to  be  slain,  according  to 
the  justice  of  God  against  his  sworn  enemy ;  and  although 
Saul  of  a  devotion  meant  to  sacrifice  such  things  as  he  spared 
of  the  Amalechites  to  the  honour  and  service  of  God ;  yet 
Saul  was  reproved  for  his  wrong  mercy  and  devotion,  and 
was  told,  that  obedience  would  have  more  pleased  him  than 
such  lenity;  which  sinful  humanity,  saith  holy  Chrysostom, 
is  more  cruel  before  God,  than  any  murder  or  shedding  of 
blood,  when  it  is  commanded  of  God.  But  yet  how  evil 
soever  Saul  the  king  was,  and  out  of  God's  favour ;  yet  was 
he  obeyed  of  his  subject  David,  the  very  best  of  all  subjects, 
and  most  valiant  in  the  service  of  his  prince  and  country  in 
the  wars,  the  most  obedient  and  loving  in  peace,  and  always 
most  true  and  faithful  to  his  sovereign  and  lord,  and  furthest 
off  from  all  manner  rebellion'.  For  the  which  his  most  pain- 
ful, true,  and  faithful  service,  king  Saul  yet  rewarded  him 
not  only  with  great  unkindness,  but  also  sought  his  destruc- 
tion and  death  by  all  means  possible ;  so  that  David  was 
fain  to  save  his  life,  not  by  rebellion,  nor''  any  resistance, 
but  by  flight  and  hiding  himself  from  the  king's  sight. 
Which  notwithstanding,  when  king  Saul  upon  a  time  came 
alone  into  the  cave  where  David  was,  so  that  David  might 

'  Added  in  A.    The  second  Part.      ^  same]  omitted  B. 
And  80  on  in  the  following  parts.  '  rebellion]  of  rebellion  B. 

6  both]  omitted  B.  J'  nor]  or  B. 


against  wilful  Rebellion. 


501 


easily  have  slain  him,  yet  would  he  neither  hurt  him  him- 
self, neither  suffer  any  of  his  men  to  lay  hands  upon  him. 
Another  time  also  Davrid  entering  by  night  with  one  Abisai, 
a  valiant  and  a'  fierce  man,  into  the  tent  where  king  Saul 
did  lie  asleep,  where  also  he  might  yet  more  easily  have 
slain  him  ;  yet  would  he  neither  hurt  him  himself,  nor  suffer 
Abisai,  who  was  willing  and  ready  to  slay  king  Saul,  once 
to  touch  him.  Thus  did  David  deal  with  Saul  his  prince, 
notwithstanding  that  king  Saul  continually  sought  his  death 
and  destruction.  It  shall  not  be  amiss  unto  these  deeds  of 
David  to  add  his  words,  and  to  shew  you  what  he  spake  unto 
such  as  encouraged  him  to  take  his  opportunity  and  advan- 
tage to  slay  king  Saul,  as  his  mortal  enemy,  when  he  might. 
The  Lord  keep  y/ie,  saith  David, /row  doing  that  I  king, iSBLm.2i.  6, 
and from  laying  hands  upon  my  lord,  God^s  anointed.  For 
ivho  can  lay  his  hand  upon  the  Lord^s  anointed,  and  i  Sam.  26. 9, 
guiltless?  ^s  truly  as  the  Lord liveth,  except  that  the  Lord^^' 
do  smite  him,  or  his  days  shall  come  to  die,  or  that  he  go 
down  to  war,  and  be  slain  in  battle:  the  Lord  be  merciful 
unto  me,  that  1  lay  not  my  hand  upon  the  Lord^s  anointed. 

These  be  David's  words,  spoken  at  sundry  times  to  divers 
his  servants  provoking  him  to  slay  king  Saul,  when  oppor- 
tunity served  him  thereunto.    Neither  is  it  to  be  omitted 
and  left  out,  how  when  an  Amalechite  had  slain  king  Saul,^Sam  i.2,&c. 
even  at  Saul's  own  bidding  and  commandment,  (for  he  would 
live  no  longer  now,  for  that  he  had  lost  the  field  against  his 
enemies  the  Philistines™,)  the  said  Amalechite  making  great  ' 
haste  to  bring  first  word  and  news  thereof  unto  David,  as 
joyous  unto  him  for  the  death  of  his  mortal  enemy,  bring- 
ing withal  the  crown  that  was  upon  king  Saul's  head,  and 
the  bracelet  that  was  upon"  his  arm,  both  as  a  proof  of  the 
truth  of  his  news,  and  also  as  fit  and  pleasant  presents  unto 
David,  being  by  God  appointed  to  be  king  Saul  his  suc- 
cessor in  the  kingdom ;  yet  was  that  faithful  and  godly  Da-2  Sam  i.  ii, 
vid  so  far  from  rejoicing  at  these  news,  that  he  rent  his^^" 
clothes,  wept,  and  mourned,  and  fasted :  and  so  far  ofi"  from 
thanksgiving  to  the  messenger,  either  for  his  deed  in  killing 
the  king,  though  his  deadly  enemy,  or  for  his  message  and 
news,  or  for  his  presents  that  he  brought,  that  he  said  unto 
him.  How  happened  it  that  thou  toast  not  afraid  to  lay  thy  2  Sam.  1. 14, 
hands  upon  the  Lord^s  anointed,  to  slay  him?  Whereupon,  ^^-^ 
immediately  he  commanded  one  of  his  servants  to  kill  the 
messenger,  and  said,  Thy  blood  be  upon  thine  own  head,  for  [2Sam.  1.  lej 


'  a]  omitted  B. 
«"  Philistines]  Philistims  B. 
43 


■  upon]  about  B. 


502 


The  Second  Part  of  the  Sermon 


thine  own  mouth  hath  ivitnessed  against  thyself,  in  con- 
fessing that  thou  hast  slain  the  Lord^s  anointed. 

This  example,  dearly  beloved,  is  notable,  and  the  cir- 
cumstances thereof  are  well  to  be  considered,  for  the  better 
instruction  of  all  subjects  in  their  bounden  duty  of  obedi- 
ence, and  perpetual  fearing  of  them  from  attempting  of  any 
rebellion,  or  hurt  against  their  prince.  On  the  one  part, 
David  was  not  only  a  good  and  true  subject,  but  also  such 
a  subject  as,  both  in  peace  and  war,  had  served  and  saved 
his  prince's  honour  and  life,  and  delivered  his  country  and 
countrymen  from  great  danger  of  infidels,  foreign  and  most 
cruel  enemies,  horribly  invading  the  king  and  his  country: 
1  Sam.  19-  [6,  for  the  which  David  was  in  singular'^  favour  with  all  the 
'  ^  people,  so  that  he  might  have  had  great  numbers  of  them  at 

his  commandment,  if  he  would  have  attempted  any  thing. 
1  Sam.  16. 12,  Bcsidcs  this,  David  was  no  common  or  absolute  subject,  but 
fsam  13  11  apparent  to  the  crown  and  kingdom,  by  God  appointed  . 

1  Sam.  13. 10,  to  rcigu  after  Saul;  which,  as  it  increased  the  favour  of  the 
people  that  knew  it  towards  David,  so  did  it  make  David's 
cause  and  case  much  differing  from  the  cause  of  common  and 
absolute  subjects.    And,  which  is  most  of  all,  David  was 
highly  and  singularly  in  the  favour  of  God:  on  the  con- 
[1  Sam.  15. 10,  trary  part,  king  Saul  was  out  of  God's  favour,  (for  that 
cause  which  is  before  rehearsed,)  and  he  as  it  were  God's 
enemy,  and  therefore  like  in  war  and  peace  to  be  hurtful 
and  pernicious  unto  the  commonwealth;  and  that  was 
known  to  niany  of  his  subjects,  for  that  he  was  openly 
rebuked  of  Samuel  for  his  disobedience  unto  God,  which 
1  Sam.  18.  [8,  might  make  the  people  the  less  to  esteem  him.    King  Saul 
^  was  also  unto  David  a  mortal  and  deadly  enemy,  though 

without  David's  deserving,  who,  by  his  faithful,  painful, 
profitable,  yea,  most  necessary  service,  had  well  deserved, 
[I  Sam. 22.     as  of  his  couutry,  so  of  his  prince:  but  king  Saul  far  other- 
]         wise:  the  more  was  his  unkindness,  hatred,  and  cruelty  to- 
ri Sam  26. 7-  wards  sucli  a  good  subject,  both  odious  and  detestable.  Yet 
®^  would  David  neither  himself  slay  nor  hurt  such  an  enemy, 

for  that  he  was  his  prince  and  lord,  nor  would  suffer  any 
other  to  kill,  hurt,  or  lay  hand  upon  him,  when  he  might 
have  been  slain  without  any  stir,  tumult,  or  danger  of  any 
man's  life.  Now  let  David  answer  to  such  demands,  as 
The  demand,  men,  dcsirous  of  rebellion,  do  use  to  make.  Shall  not  we, 
specially  being  so  good  men  as  we  are,  rise  and  rebel  against 
a  prince,  hated  of  God,  and  God's  enemy ;  and  therefore 

0  singular]  a  singular  B. 


against  toilful  Rebellion. 


503 


like  not  to  prosper  either  in  war  or  peace,  but  to  be  hurtful 
and  pernicious  to  the  commonwealth  ?    No,  saith  good  and  The  answer, 
godly  David,  God's  and  such  a  king's  faithful  subject :  and 
so  convicting  such  subjects  as  attempt  any  rebellion  against 
such  a  king,  to  be  neither  good  subjects  nor  good  men. 
But,  say  they,  shall  we  not  rise  and  rebel  against  so  un-  The  demand, 
kind  a  prince,  nothing  considering  or  regarding  our  true, 
faithful,  and  painful  service,  or  the  safeguard  of  our  poste- 
rity?   2So,  saith  good  David,  whom  no  such  mikindness  The  answer, 
could  cause  to  forsake  his  due  obedience  to  his  sovereign. 
Shall  we  not,  say  they,  rise  and  rebel  against  our  known,  The  demand, 
mortal,  and  deadly  enemy,  that  seeketh  om*  lives  ?  No,  saith  The  answer, 
godly  David,  who  had  learned  the  lesson  that  om*  Saviour 
afterward  plamly  taught,  that  we  .should  do  no  hm't  to  om* 
fellow-subjects,  though  they  hate  us,  and  be  our  enemies; 
much  less  unto  our  prince,  though  he  were  our  enemy. 
Shall  we  not  assemble  an  army  of  such  good  fellows  as  we  The  demand, 
are,  and,  by  hazarding  of  our  lives  and  the  lives  of  such  as 
shall  withstand  us,  and  withal  hazarding  the  whole  estate  of 
our  comitry,  remove  so  naughty  a  prince  ?    No,  saith  godly  The  answer. 
David :  for  I,  when  I  might,  without  assembling  force  or 
number  of  men,  without  tumult  or  hazard  of  any  man's  life, 
or  shedding  of  any  drop  of  blood,  have  delivered  myself 
and  my  country  of  an  evil  prince,  yet  would  I  not  do  it. 
Are  not  they,  say  some,  lusty  and  courageous  captains,  va-  The  demand, 
liant  men  of  stomach,  and  good  men's  bodies,  that  do  ven- 
ture by  force  to  kill  orP  depose  their  king,  being  a  naughty 
prince,  and  their  mortal  enemy?  They  may  be  as  lusty,  as*i  The  answer, 
coiuageous  as  they  list,  yet,  saith  godly  David,  they  can  be 
no  good  nor  godly  men  that  so  do  :  for  I  not  only  have  re- 
buked, but  also  commanded  him  to  be  slain  as  a  wicked 
man,  wliich  slew  king  Saul  mine  enemy  :  though  he,  being 
weary  of  his  life  for  the  loss  of  the  victory  against  his  ene- 
mies, desired  that  man  to  slay  him.    What  shall  we  then  The  demand, 
do  to  an  evil,  to  an  unkind  prince,  an  enemy  to  us,  hated 
of  God,  hurtful  to  the  commonwealth,  &c.  ?    Lay  no  violent  The  answer, 
hand  upon  him,  saith  good  David ;  but  let  him  live  until 
God  appoint  and  work  his  end,  either  by  natiu*al  death,  or 
in  war  by  lawful  enemies,  not  by  traitorous  subjects. 

Thus  would  godly  David  make  answer  ;  and  St.  Paul,  as 
ye  heard  before,  v/illeth  us  to  pray  also""  for  such  a  prince, 
if  king  David  would  make  these  answers,  as  by  his  deeds 
and  words,  recorded  in  the  holy  scriptures,  indeed  he  doth 
make  unto  all  such  demands  concerning  rebelling  against 


p  or]  and  B. 
<i  as]  and  B. 


to  pray  also]  also  to  pray  B. 


504 


The  Second  Part  of  the  Sermon 


evil  princes,  unkind  princes,  cruel  princes,  princes  that  be 
to  their  good  subjects  mortal  enemies,  princes  that  are  out 
of  God's  favour,  and  so  hurtful  or  like  to  be  hurtful  to  the 
commonwealth;  what  answer,  think  you,  would  he  make  to 


An  unnatural  those  that  demand,  whether  they  (being  naughty  and  un- 


kind subjects)  may  not,  to  the  great  hazard  of  the  hfe  of 
many  thousands,  and  the  utter  danger  of  the  state  of  the 
commonwealth  and  whole  realm,  assemble  a  sort  of  rebels, 
to  put  in  fear,  or  to  depose  or  destroy^  their  natural  and 
loving  princess,  enemy  to  none,  good  to  all,  even  to  them 
the  worst  of  all  other,  the  maintainer  of  perpetual  peace, 
quietness,  and  security,  most  beneficial  to  the  common- 
wealth, most  necessary  for  the  safeguard  of  the  whole 
realm  ?  What  answer  would  David  make  to  their  demand, 
whether  they  may  not  attempt  cruelly  and  unnaturally  to 
destroy  so  peaceable  and  merciful  a  princess*  ?  what,  1  say, 
would  David,  so  reverently  speaking  of  Saul,  and  so  pa- 
tiently suffering  so  evil  a  king,  what  would  he  answer  and 
say  to  such  demands?  What  would  he  say,  nay,  what 
would  he  do  to  such  high  attempters,  who  so  said  and  did, 
as  you  before  have  heard,  unto  him  that  slew  the  king  his 
master,  though  a  most  wicked  prince  ?  If  he  punished  with 
death,  as  a  wicked  doer,  such  a  man,  with  what  reproaches 
of  words  would  he  revile  such,  yea,  with  what  torments  of 
most  shameful  deaths  would  he  destroy  such  hell-hounds 
rather  than  evil  men,  such  rebels  I  mean,  as  I  last  spake 
of?  For  if  they,  who  do  disobey  an  evil  and  unkmd  prince, 
be  most  unlike  unto  David,  that  good  subject ;  what  be 
they  who  do  rebel  against  a  most  natural  and  loving  prince  ? 
And  if  David,  being  so  good  a  subject,  that  he  obeyed  so 
evil  a  king,  was  worthy  of  a  subject  to  be  made  a  king  him- 
self; what  be  they  who"  are  so  evil  subjects,  that  they  will 
rebel  against  their  gracious  prince,  worthy  of?  Surely  no 
mortal  man  can  express  with  words,  nor  conceive  in  mind, 
the  horrible  and  most  dreadful  damnation  that  such  be  wor- 
thy of,  who,  disdaining  to  be  the  quiet  and  happy  subjects 
of  their  good  prince,  are  most  worthy  to  be  the  miserable 
captives  and  vile  slaves  of  that  infernal  tyrant  Satan,  with 
him  to  sutler  eternal  slavery  and  torments.  This  one  ex- 
ample of  the  good  subject  David  out  of  the  Old  Testament 
may  suffice,  and,  for  the  notableness  of  it,  serve  for  all. 


Luke2.  i,&c.      In  the  New  Testament,  the  excellent  example  of  the 
blessed  virgin  Mary,  the  mother  of  our  saviour  Christ,  doth 


•  to  put  in  fear,  or  to  depose  or 
destroy]  either  to  depose,  to  put  in 
fear,  or  to  destroy  B. 


♦  princess]  prince  B. 
"  who]  which  B. 


against  loilful  Rebellion. 


505 


at  the  first  offer  itself.  When  proclamation  or  command- 
ment was  sent  into  Jewry  from  Augustus  the  emperor  of 
Rome,  that  the  people  there  should  repair  into  their  own 
cities  and  dwelling-places,  there  to  be  taxed :  neither  did 
the  blessed  virgin,  though  both  highly  in  God's  favour,  and 
also  being  of  the  royal  blood  of  the  ancient  natural  kings  of 
Jewry,  disdain  to  obey  the  commandment  of  an  heathen 
and  foreign  prince,  when  God  had  placed  such  a  one  over 
them ;  neither  did  she  allege  for  an  excuse,  that  she  was 
great  with  child,  and  most  near  her  time  of  deliverance ; 
neither  grudged  she  at  the  length  and  tediousness  of  thc^ 
journey  from  Nazareth  to  Bethlehem,  from  whence  and 
whither  she  must  go  to  be  taxed ;  neither  repined  she  at 
the  sharpness  of  the  dead  time  of  winter,  being  the  latter 
end  of  December,  an  unhandsomey  time  to  travel  in,  spe- 
cially a  long  journey  for  a  woman  being  in  her  case :  but, 
all  excuses  set  apart,  she  obeyed,  and  came  to  the  appointed 
place,  where  at  her  coming  she  found  such  great  resort  and  Luke  2. 7. 
throng  of  people,  that,  finding  no  place  in  any  inn,  she  was 
fain,  after  her  long,  painful,  and  tedious  journey,  to  take 
up  her  lodging  in  a  stable,  where  also  she  was  delivered  of 
her  blessed  child ;  and  this  also  declareth  how  near  her  time 
she  took  that  journey.  This  obedience  of  this  most  noble 
and  most  virtuous  lady,  to  a  foreign  and  pagan  prince,  doth 
well  teach  us,  who  in  comparison  to^  her  are  most  base  and 
vile,  what  ready  obedience  we  do  owe  to  our  natural  and 
gracious  sovereign.  Howbeit,  in  this  case  the  obedience  of 
the  whole  Jewish  nation  (being  otherwise  a  stubborn  people)  Luke  2. 3.  ^ 
unto  the  commandment  of  the  same  foreign  heathen  prince,  JJ.^^^""  ^' 
doth  prove,  that  such  Christians  as  do  not  most  readily  obey  Mark  12. 17. 
their  natural  gracious  sovereign,  are  far  worse  than  the  stub- ^^"^^^^  ^^-^^ 
born  Jews,  whom  yet  we*  account  as  the  worst  of  all  people.  Luke  23. 1.' 
But  no  example  ought  to  be  of  more  force  with  us  Chris- ^"Jj^"^^^- c^^^ 
tians,  than  the  example  of  Christ,  our  master  and  saviour,  "  ®  ■  ■ 
who,  though  he  were  the  son  of  God,  yet  did  always  behave 
himself  most  reverently  to  such  men  as  were  in  authority  in 
the  world  in  his  time,  and  he  not  rebelliously  behaved  him- 
self, but  openly  did  teach  the  Jews  to  pay  tribute  unto  the 
Roman  emperor,  though  a  foreign  and  a  pagan  prince  ;  yea, 
himself  with  his  apostles  paid  tribute  unto  him  :  and  finally, 
being  brought  before  Pontius  Pilate,  a  stranger  born,  and 
an  heathen  man,  being  lord  president  of  Jewry,  he  acknow- 
ledged his  authority  and  power  to  be  given  him  from  God, 


*  tediousness  of  the]  tedious  B.  *  to]  of  B. 

T  unhandsome]  unfit  B.  *  yet  we]  we  yet  B. 

43* 


506 


The  Third  Part  of  the  Sermon 


and  obeyed  patiently  the  sentence  of  most  painful  and 
shameful  death,  which  the  said  judge  pronounced  and  gave 
most  unjustly  against  him,  without  any  grudge,  murmuring, 
or  evil  word  once  giving. 

There  be  many  other'*  examples  of  the  obedience  to 
princes,  even  such  as  be  evil,  in  the  New  Testament,  to  the 
utter  confusion  of  disobedient  and  rebellious  people:  but 
this  one  may  be  an  eternal  example,  which  the  son  of  God, 
and  so  the  Lord  of  all,  Jesus  Christ  hath  given  to  us  his 
Christians  and  servants,  and  such  as  may  serve  for  all,  to 
teach  us  to  obey  princes,  though  strangers,  wicked,  and 
wrongful,  when  God  for  our  sins  shall  place  such  over  us. 
Whereby  it  followeth  unavoidably,  that  such  as  do  disobey 
or  rebel  against  their  own  natural  gracious  sovereigns,  how- 
soever they  call  themselves,  or  be  named  of  others,  yet  are 
they  indeed  no  true  Christians,  but  worse  than  Jews,  worse 
than  heathens,  and  such  as  shall  never  enjoy  the  kingdom 
of  heaven,  which  Christ  by  his  obedience  purchased  for 
true  Christians,  being  obedient  to  him  the  king  of  all  kings, 
and  to  their  prince,  whom  he  hath  placed  over  them :  the 
which  kingdom,  the  peculiar  place  of  all  such  obedient  sub- 
jects, I  beseech  God  our  heavenly  father  for  the  same  our 
saviour  Jesus  Christ's  sake,  to  grant  unto  us :  to  whom  with 
the  Holy  Ghost  be  all  laud,  honour,  and  glory,  now  and  for 
ever.  Amen. 

Thus  have  you  heard  the  second  part  of  this  homily. 
Now,  good  people,  let  its  pray. 
The  Prayer  as  before^ 


The  Third  Part  of  the  Homily  against  Disobedience 
and  wilful  Rebellion, 

As  I  have  in  the  first  part  of  this  treatise  shewed  unto 
you  the  doctrine  of  the  holy  scriptures,  as  concerning  the 
obedience  of  true  subjects  to  their  princes,  even  as  well  to 
such  as  be  evil,  as  unto  the  good ;  and  in  the  second  part 
of  the  same  treaty  confirmed  the  said*^  doctrine  by  notable 
examples,  likewise  taken  out  of  the  holy  scriptures ;  so  re- 
maineth  it  now,  that  I  partly  do  declare  unto  you  in  this 
third  part,  what  an  abominable  sin  against  God  and  man 
rebellion  is,  and  how  dreadfully  the  wrath  of  God  is  kindled 

other]  and  divers  other  B.  lished  B.    The  prayer  repeated  at 

«  The   Prayer   as   before]    The    length  B. 
Prayer  as  in  that  time  it  was  pub-      ^  said]  same  B. 


against  wilful  Rebellion. 


507 


and  inflamed  against  all  rebels,  and  what  horrible  plagues, 
punishments,  and  deaths,  and  finally  eternal  damnation,  doth 
hang  over  their  heads ;  as  how,  on  the  contrary  part,  good 
and  obedient  subjects  are  in  God's  favour,  and  be  partakers 
of  peace,  quietness,  and  security,  with  other  God's  mani- 
fold blessings  in  this  world,  and  by  his  mercies  through  our 
saviour  Christ,  of  life  everlasting  also  in  the  world  to  come. 
.How  horrible  a  sin  against  God  and  man  rebellion  is,  can- 
not possibly  be  expressed  according  unto  the  greatness 
thereof  For  he  that  nameth  rebellion,  nameth  not  a  sin- 
gular or  one  only  sin,  as  is  theft,  robbery,  murder,  and  such 
like ;  but  he  nameth  the  whole  puddle  and  sink  of  all  sins 
against  God  and  man,  against  his  prince,  his  country,  his 
countrymen,  his  parents,  his  children,  his  kinsfolks,  his 
friends,  and  against  all  men  universally;  all  sins,  I  say, 
against  God  and  all  men  heaped  together,  nameth  he,  that 
nameth  rebellion.  For  concerning  the  offence  of  God's  ma- 
jesty, who  seeth  not  that  rebellion  riseth  first  by  contempt 
of  God  and  of  his  holy  ordinances  and  laws,  wherein  he  so 
straitly  commandeth  obedience,  forbiddeth  disobedience  and 
rebellion  ?  And  besides  the  dishonour  done  by  rebels  unto 
God's  holy  name,  by  their  breaking  of  the^  oath  made  to 
their  prince,  with  the  attestation  of  God's  name,  and  calling 
of  his  majesty  to  witness,  who  heareth  not  the  horrible  oaths 
and  blasphemies  of  God's  holy  name,  that  are  used  daily 
amongst  rebels,  that  is  either  amongst  them,  or  heareth  the 
truth  of  their  behaviour  ?  Who  knoweth  not  that  rebels  do 
not  only  themselves  leave  all  works  necessary  to  be  done 
upon  work-days,  undone,  whiles  they  accomplish  their  abo- 
minable work^  of  rebellion,  and  do8^  compel  others,  that 
would  gladly  be  well  occupied,  to  do  the  same;  but  also 
how  rebels  do  not  only  leave  the  sabbath-day  of  the  Lord 
unsanctified,  the  temple  and  church  of  the  Lord  unresorted 
unto,  but  also  do  by  their  works  of  wickedness  most  hor- 
ribly profane  and  pollute  the  sabbath-day,  serving  Satan, 
and,  by  doing  of  his  work,  making  it  the  devil's  day,  instead 
of  the  Lord's  day  ?  Besides  that,  they  compel  good  men, 
that  would  gladly  serve  the  Lord  assembling  in  his  temple 
and  church  upon  his  day,  as  becometh  the  Lord's  servants, 
to  assemble  and  meet  armed  in  the  field,  to  resist  the  fury 
of  such  rebels.  Yea,  and  many  rebels,  lest  they  should 
leave  any  part  of  God's  commandments  in  the  first  table  of 
his  law  unbroken,  or  any  sin  against  God  undone,  do  make 
rebellion  for  the  maintenance  of  their  images  and  idols,  and 


•  the]  their  B. 
'  work]  worst  B. 


e  do]  to  B. 


508 


The  Third  Part  of  the  Sermon 


of  their  idolatry  committed,  or  to  be  committed  by  them ; 
and,  in  despite  of  God,  cut  and  tear  in  sunder  his  holy 
word,  and  tread  it  under  their  feet,  as  of  late  ye  know  was 
done. 

The  fifth  com-  As  Concerning  the  second  table  of  God's  law,  and  all  sins 
mandmeni.     ^j^^^^  Committed  agaiust  man,  who  seeth  not  that 

they  be  all'  contained  in  rebellion  ?  For  first,  the  rebels  do 
not  only  dishonour  their  prince,  the  parent  of  their  country, 
but  also  do  dishonour  and  shame  their  natural  parents,  if 
they  have  any,  do  shame  their  kindred  and  friends,  do  dis- 
The  sixth  and  hcrif^  and  uudo  for  ever  their  children  and  heirs.  Thefts, 
eighth  com-    robberics,  and  murders,  which  of  all  sins  are  most  loathed 

mandment.  .         '  .  .  - 

of  most  men,  are  m  no  men  so  much,  nor  so  perniciously 
and  mischievously,  as  in  rebels.  For  the  most  arrant  thieves, 
and*  cruellest  murderers  that  ever  were,  so  long  as  they 
refrain  from  rebellion,  as  they  are  not  many  in  number,  so 
spreadeth  their  wickedness  and  damnation  unto  a  few,  they 
spoil  but  a  few,  they  shed  the  blood  but  of  few"^  in  com- 
parison.   But  rebels  are  the  cause  of  infinite  robberies,  and 
murders  of  great  multitudes,  and  of  those  also  whom  they 
should  defend  from  the  spoil  and  violence  of  other :  and  as 
rebels  are  many  in  number,  so  doth  their  wickedness  and 
The  seventh    damnation  spread  itself  unto  many.    And  if  whoredom  and 
commandment,  adultery  amongst  such  persons  as  are  agreeable  to  such 
wickedness,  are  (as  they  indeed  be)  most  damnable  ;  what 
are  the  forcible  oppressions  of  matrons  and  men's  wives, 
and  the  violating  and  deflowering  of  virgins  and  maids, 
which  are  most  rife  with  rebels  ?    How  horrible  and  damn- 
The  ninth  com-  able,  think  you,  are  they  ?    Now  besides  that,  rebels,  by 
naandment.     ]3i.each  of  their  faith  given,  and  oath"  made,  to  their  prince, 
be  guilty  of  most  damnable  perjury :  it  is  wondrous  to  see 
what  false  colours  and  feigned  causes,  by  slanderous  lies 
made  upon  their  prince,  and  the  counsellors,  rebels  will 
devise  to  cloak  their  rebellion  withal,  which  is  the  worst 
and  most  damnable  of  all  false  witness-bearing  that  may  be 
The  tenth  com-  possible.    For  what  should  I  speak  of  coveting  or  desiring 
mandmeni.        other  mcu's  wivcs,  houscs,  lauds,  goods,  and  servants,  in 
rebels,  who  by  their  wills  would  leave  unto  no  man  any 
thing  of  his  own! 

Thus  you  see  that  all  God's"  laws  are  by  rebels  violated 
and  broken,  and  that  all  sins  possible  to  be  committed 
against  God  or  man  be  contained  in  rebellion :  which  sins 
if  a  man  list  to  name  by  the  accustomed  names  of  the  seven 

'  all]  omitted  B.  ^  fewl  a  few  B. 

^  disherit]  disinherit  B.  "  oath]  the  oath  B. 

'  and]  omitted  B.  <>  God's]  good  B. 


against  wilful  Rebellion, 


509 


capital  or  deadly  sins,  as  pride,  envy,  wrath,  covetousness, 
sloth,  gluttony,  and  lechery,  he  shall  find  them  all  in  rebel- 
lion, and  amongst  rebels.  For  first,  as  ambition  and  desire 
to  be  aloft,  which  is  the  property  of  pride,  stirreth  up  many 
men's  minds  to  rebellion,  so  cometh  it  of  a  Luciferian  pride 
and  presumption,  that  a  few  rebelUous  subjects  should  set 
themselves  up  against  the  majesty  of  their  prince,  against 
the  wisdom  of  the  counsellors,  against  the  power  and  force  of 
all  nobility,  and  the  faitliful  subjects  and  people  of  the  whole 
realm.  As  for  envy,  wrath,  murder,  and  desire  of  blood, 
and  covetousness  of  other  men's  goods,  lands,  and  livings, 
they  are  the  inseparable  accidents  of  all  rebels,  and  peculiar 
properties  that  do  usually  stir  up  wicked  men  unto  rebellion. 

Now  such  as  by  riotousness,  gluttony,  drunkenness,  excess 
of  apparel,  and  unthrifty  games,  have  wasted  their  own 
good  unthriftily,  the  same  are  most  apt  unto,  and  most 
desirous  of  rebelhon,  whereby  they  trust  to  come  by  other 
men's  goods  unlawfully  and  violently.  And  where  other 
gluttons  and  drunkards  take  too  much  of  such  meats  and 
drinks  as  are  served  to  tables,  rebels  waste  and  consume  in 
short  space  all  corn  in  barns,  fields,  or  elsewhere,  whole 
garners,P  whole  storehouses,  whole  cellars,  devour  whole 
flocks  of  sheep,  whole  droves  of  oxen  and  kine.  And  as 
rebels  that  are  married,  leaving  their  own  wives  at  home,  do 
most  ungraciously ;  so  much  more  do  unmarried  men,  worse 
than  any  stallands  or  horses,  (being  now  by  rebellion  set  at 
liberty  from  correction  of  laws,  which  bridled  them  before,) 
which^  abuse  by  force  other  men's  wives  and  daughters,  and 
ravish  virgins  and  maidens  most  shamefully,  abominably, 
and  damnably. 

Thus  all  sins,  by  all  names  that  sins  may  be  named,  and 
by  all  means  that  all""  sins  may  be  committed  and  wrought, 
do  all  wholly  upon  heaps  follow  rebellion,  and  are  to  be  2  Sam.  24. 14. 
found  altogether  amongst  rebels.  Now  whereas  pestilence, 
famine,  and  war,  are  by  the  holy  scriptures  declared  to  be 
the  greatest  worldly  plagues  and  miseries  that  likely  can  be ; 
it  is  evident,  that  all  the  miseries  which'  all  these  plagues 
have  in  them  do  wholly  altogether  follow  rebellion ;  wherein, 
as  all  their  miseries  be,  so  is  there  much  more  mischief  than 
in  them  all. 

For  it  is  known  that  in  the  resorting  of  great  companies 
of  men  together,  which  m  rebellion  happeneth  both  upon 
the  part  of  true  subjects,  and  of  the  rebels,  by  their  close 


p  garners]  graners  A. 
*  whichj  omitttd  B. 


^  all]  omitted  B. 
» which]  that  B. 


510 


The.  Third  Fart  of  the  Sermon 


lying  together,  and  corruption  of  the  air  and  place  where 
they  do  lie,  with  ordure  and  much  filth  in  the  hot  weather, 
and  by  unwholesome  lodging,  and  lying  often  upon  the 
ground,  specially  in  cold  and  wet  weathers'  in  winter,  by 
their  unwholesome  diet,  and  feeding  at  all  times,  and  often 
by  famine  and  lack  of  meat  and  drink  in  due  time,  and 
again  by  taking  too  much  at  other  times :  it  is  well  known, 
I  say,  that  as  well  plagues  and  pestilences,  as  all  other 
kinds  of  sickness"  and  maladies,  by  these  means  grow  upon 
and^  amongst  men,  whereby  moreJ"  men  are  consumed  at 
the  length,  than  are  by  dint  of  sword  suddenly  slahi  in  the 
field.  So  that  not  only  pestilences,  but  also  ail  other  sick- 
ness^, diseases,  and  maladies  do  follow  rebellion,  which  are 
much  more  horrible  than  plagues,  pestilences,  and  diseases, 
sent  directly  from  God,  as  hereafter  shall  appear  more 
plainly. 

And  as  for  hunger  and  famine,  they  are  the  peculiar  com- 
panions of  rebellion ;  for  whiles^  rebels  do  in  short  time 
spoil  and  consume  all  corn  and  necessary  provision,  which 
men  with  their  labours  had  gotten  and  appointed  upon,  for 
their  finding  the  whole  year  after,  and  also  do  let  all  other 
men,  husbandmen,  and  others,  from  their  husbandry,  and 
other  necessary  works,  whereby  provision  should  be  made 
for  times  to  come,  who  seeth  not  that  extreme  famine  and 
hunger  must  needs  shortly  ensue  and  follow  rebellion  ? 

2Sam.  24. 14.  Now  whcrcas  the  wise  king  and  godly  prophet  David 
judged  war  to  be  worse  than  either  famine  or  pestilence, 
for  that  these  two  are  often  suffered  by  God,  for  man's 
amendment,  and  be  not  sins  of  themselves :  but  wars  have 
always  the  sins  and  mischiefs  of  men  upon  the  one  side  or 
other  joined  with  them,  and  therefore  is  war  the  greatest  of 
these  worldly  mischiefs:  but  of  all  wars,  civil  war  is  the 
worst,  and  far  more  abominable  yet  is  rebellion  than  any 
civil  war,  being  unworthy  the  name  of  any  war,  so  far  it 
exceedeth  all  wars  in  all  naughtiness,  in  all  mischief,  and 

Malt.  12.  [25.]  in  all  abomination.  And  therefore  our  saviour  Christ  de- 
nounceth  desolation  and  destruction  to  that  realm,  that  by 
sedition  and  rebellion  is  divided  in  itself. 

Now  as  I  have  shewed  before  that  pestilence  and  famine, 
so  is  it  yet  more  evident  that  all  the  calamities,  miseries, 
and  mischiefs  of  war,  be  more  grievous,  and  do  more  follow 
rebellion,  than  any  other  war,  as  being  far  worpe  than  all 


*  weathers]  weather  B. 
»  sickness]  sicknesses  B. 
«  grow  upon  and]  grow  up 
spring  B. 


y  more]  mo  A.B. 
\  sickness]  sicknesses  B. 
and        whiles]  while  B. 


against  wilful  Rebellion. 


511 


other  wars.  For  not  only  those  ordinary  and  usual  mis- 
chiefs and  miseries  of  other  wars  do  follow  rebellion,  as 
corn,  and  other  things  necessary  to  man's  use,  to  be  spoiled, 
houses,  villages,  towns,  cities  to  be  taken,  sacked,  burned, 
and  destroyed,  not  only  many  wealthy*'  men,  but  whole 
countries  to  be  impoverished  and  utterly  beggared,  many 
thousands  of  men  to  be  slain  and  murdered,  women  and 
maids  to  be  violated  and  deflowered ;  which  things  when 
they  are  done  by  foreign  enemies,  we  do  much  mourn,  as 
we  have  great  causes;  yet  are  all  these  miseries  without  any 
wickedness  wrought  by  any  our'^  countrymen.  But  when  these 
mischiefs  are  wrought  in  rebellion  by  them  that  should  be 
friends,  by  countrymen,  by  kinsmen,  by  those  that  should 
defend  their  country  and  countrymen  from  such  miseries, 
the  misery  is  nothing  so  great  as  is  the  mischief  and  wicked- 
ness, when  the  subjects  unnaturally  do  rebel  against  their 
prince,  whose  honour  and  life  they  should  defend,  though 
it  were  with  loss'^  of  their  own  lives:  countrymen  to  disturb 
the  public  peace  and  quietness  of  their  country,  for  defence 
of  whose  quietness  they  should  spend  their  lives  :  the  bro- 
ther to  seek,  and  often  to  work  the  death  of  his  brother ; 
the  son  of  the  father,  the  father,  to  seek  or  procure  the 
death  of  his  sons,  being  at  man's  age,  and  by  their  faults  to 
disherit^  their  innocent  children  and  kinsmen  their  heirs  for 
ever,  for  whom  they  might  purchase  livings  and  lands,  as 
natural  parents  do  take  care  and  pains,  and  be^  at  great 
costs  and  charges  ;  and  universally,  instead  of  all  quietness, 
joy,  and  felicity,  which  do  follow  blessed  peace  and  due 
obedience,  to  bring  in  all  trouble,  sorrow,  disquietness  of 
minds  and  bodies,  and  all  mischief  and  calamities'^,  to  turn 
all  good  order  upside  down,  to  brmg  all  good  laws  in  con- 
tempt, and  to  tread  them  under  feet ;  to  oppress  all  virtue 
and  honesty,  and  all  virtuous  and  honest  persons ;  and  to 
set  all  vice  and  wickedness,  and  all  vicious  and  wicked  men 
at  hberty ;  to  work  their  wicked  wills,  which  were  before 
bridled  by  wholesome  laws,  to  weaken,  to  overthrow,  and  to 
consume  the  strength  of  the  realm,  their  natural  country,  as 
well  by  the  spending  and  wasting  of  the*^  money  and  trea- 
sure of  the  prince  and  realm,  as  by  murdering  of'  the  peo- 
ple of  the  same,  their  own  countrymen,  who  should  defend 
the  honour  of  their  prince,  and  liberty  of  their  country,  Prov.  14.  c^is.j 


^  wealthy]  very  wealthy  B. 
'  any  our]  any  of  our  own  B. 
^  loss]  the  loss  B. 
*  disherit]  disinherit  B. 


f  be]  to  be  B. 

e  calamities]  calamity  B. 

the]  omitted  B. 
'  of]  omitted  B. 


512 


The  Third  Part  of  the  Sermon 


against  the  invasion  of  foreign  enemies :  and  so  finally  to 
make  their  country,  thus  by  their  mischief  weakened,  ready 
to  be  a  prey  and  spoil  to  all  outward  enemies  that  will  in- 
vade it,  to  the  utter  and  perpetual  captivity,  slavery,  and 
destruction  of  all  their  countrymen,  their  children*",  their 
friends,  their  kinsfolks  left  alive,  whom  by  their  wicked 
rebellion  they  procure  to  be  delivered  into  the  hands  of 
foreign'  enemies,  as  much  as  in  them  doth  he. 

In  foreign  wars  our  countrymen  in  obtaining  the  victory 
win  the  praise  and  valiantness ;  yea,  and  though  they  were 
overcomed  and  slain,  yet  win  they  an  honest  commendation 
in  this  world,  and  die  in  a  good  conscience  for  serving  God, 
their  prince,  and  their  country,  and  be  children  of  eternal 
salvation:  but  in™  rebellion,  how  desperate  and  strong 
soever  they  be,  yet  win  they  shame  here  in  fighting  against 
God,  their  prince,  and  country,  and  therefore  justly  do  fall 
headlong  into  hell,  if  they  die,  and  live  in  shame  and  fearful 
conscience,  though  they  escape. 

But  commonly  they  be  rewarded  with  shameful  deaths, 
their  heads"  and  carcases  set  upon  poles,  or*'  hanged  in 
chains,  eaten  with  kites  and  crows,  judged  unworthy  the 
honour  of  burial ;  and  so  their  souls,  if  they  repent  not,  (as 
commonly  they  do  not,)  the  devil  harriethP  them  into  hell 
in  the  midst  of  their  mischief  For  which  dreadful  exe- 
Rom.  13.  [2.]  cution  St.  Paul  sheweth  the  cause  of  obedience,  not  only  for 
fear  of  death,  but  also  in  conscience  to  Godward,  for  fear  of 
eternal  damnation  in  the  world  to  come. 

Wherefore,  good  people,  let  us,  as  the  children  of  obe- 
dience, fear  the  dreadful  execution  of  God,  and  live  in 
quiet  obedience,  to  be  the  children  of  everlasting  salvation. 
For  as  heaven  is  the  place  of  good  obedient  subjects,  and 
hell  the  prison  and  dungeon  of  rebels  against  God  and  their 
prince ;  so  is  that  realm  happy  where  most  obedience  of 
subjects  doth  appear,  being  the  very  figure  of  heaven  :  and 
contrariwise,  where  most  rebellions  and  rebels  be,  there  is 
the  express  similitude  of  hell,  and  the  rebels  themselves  are 
the  very  figures  of  fiends  and  devils,  and  their  captain  the 
ungracious  pattern  of  Lucifer  and  Satan,  the  prince  of 
darkness ;  of  whose  rebellion  as  they  be  followers,  so  shall 
they  of  his  damnation  in  hell  undoubtedly  be  partakers, 
and  as  undoubtedly  children  of  peace,  the  inheritors  of  hea- 
ven with  God  the  Father,  God  the  Son,  and  God  the  Holy 


^  children]  childred  B. 
I  foreign]  the  foreign  B. 
^  in]  the  B. 


n  heads]  hands  B. 

°  or]  and  B. 

P  harrieth]  hurrieth  B. 


against  wilful  Rebellion.  513 

Ghost :  to  whom  be  all  honour  and  glory  for  ever  and 
ever.  Amen. 

Thus  have  you  heard  the  third  part  of  this  homily. 

Now,  good  people,  let  us  pray. 

The  Prayer  as  before. 


The  Fourth  Part  of  the  Homily  against  Disobe- 
dience and  wilful  Rebellion,  * 

For  your  further  instruction,  good  people,  to  shew  unto 
you  how  much  almighty  God  doth  abhor  disobedience 
and  wilful  rebeUion,  specially  when  rebels  advance  them- 
selves so  high,  that  they  arm  themselves  with  weapon,  and 
stand  in  field  to  fight  against  God,  tlieir  prince,  and  their 
country,  it  shall  not  be  out  of  the  way  to  shew  some  exam- 
ples set  out  in  scriptures,  written  for  our  eternal  erudition. 
We  may  soon  know,  good  people,  how  heinous  ofience  the 
treachery  of  rebellion  is,  if  we  call  to  remembrance  the 
heavy  wrath  and  dreadful  indignation  of  almighty  God 
against  such^  subjects  as  do  only  but  inwardly  grudge,  mut- 
ter, and  murmur  against  their  governors,  though  their  in- 
ward treason,  so  privily  hatched  in  their  breasts,  come  not 
to  open  declaration  of  their  doings;  as  hard  it  is,  whom  the 
devil  hath  so  far  enticed  against  God's  word,  to  keep  them- 
selves there :  no,  he  meaneth  still  to  blow  the  coal,  to  kin- 
dle their  rebellious  hearts  to  flame  into  open  deeds,  if  he  be 
not  with  grace  speedily  withstanded"*. 

Some  of  the  children  of  Israel,  being  murmurers  against  Numb 
their  magistrates  appointed  over  them  by  God,  were  stricken  33.]  12. 10.  _ 
with  foul  leprosy ;  many  were  burnt  up  with  fire  suddenly  pg  js^'l^o 
sent  from  the  Lord;  sometime  a  great  sort  of  thousands 5o.] 
were  consumed  with  the  pestilence ;  sometime  they  were 
stinged  to  death  with  a  strange  kind  of  fiery  serpents ;  and 
(which  is  most  horrible)  some  of  the  captains  with  their 
band  of  murmurers  not  dying  by  any  usual  or  natural 
death  of  men,  but  the  earth  opening,  they,  with  their  wives, 
children,  and  families,  were  swallowed  quick  down  into  hell. 
Which  horrible  destructions  of  such  Israelites^  as  were  Numb.  le.  [si, 
murmurers  against  Moses,  appointed  by  God  to  be  their  ^-^-^ 
head  and  chief  magistrate,  are  recorded  in  the  book  of 
Numbers,  and  other  places  of  the  scriptures,  for  perpetual 


^  such]  omitted  B. 
'  withstanded]  withstood  B. 
44 


•  Israelites]  Ismaelites  A. 


514 


The  Fourth  Part  of  the  Sermon 


memory  and  warning  to  all  subjects,  how  highly  God  is 
displeased  with  the  murmuring  and  evil  speaking  of  sub- 
jects against  their  princes,  for  that,  as  the  scripture  record- 

Exod.  16. 7,  their  murmur  ivas  not  against  their  prince  only^  being 

a  mortal  creature^  hid  against  God  himself  also.  Now  if 
such  strange  and  horrible  plagues  did  fall  upon  such  sub- 
jects as  did  only  murmur  and  speak  evil  against  their  heads, 
what  shall  become  of  those  most  wicked  imps  of  the  devil, 
that  do  conspire,  arm  themselves,  assemble  great  numbers 
of  armed  rebels,  and  lead  them  with  them  against  their 
prince  and  country,  spoiling  and  robbing,  kiUing  and  mur- 
dering all  good  subjects  that  do  withstand  them,  as  many  as 
they  may  prevail  against  ?  But  those  examples  are  written 
to  stay  us  not  only  from  such  mischiefs,  but  also  from  mur- 
muring, or*  speaking  once  an  evil  word  against  our  prince, 
which  though  any  should  do  never  so  secretly,  yet  do  the 

Erci°s.  10.     holy  scriptures  shew  that  the  very  birds  of  the  air  will 

^''^^  bewray  them:  and  these  so  many  examples  before  noted 

out  of  the  same"  holy  scriptures  do  declare,  that  they  shall 
not  escape  horrible  punishments^  therefore.  Now  concern- 
ing actual  rebellion,  amongst  many  examples  thereof  set 
forth  in  the  holy  scriptures,  the  example  of  Absalom^  is 
notable ;  who  entering  into  conspiracy  against  king  David 
his  father,  both  used  the  advice  of  very  witty  men,  and 

2  Sam.  15. 12.  assembled  a  very  great  and  huge  company  of  rebels ;  the 

18  7  fs  which  Absalom,  though  he  were  most  goodly  of  person,  of 
great  nobility,  being  the  king's  son,  in  great  favour  of  the 

2  Sam.  18. 5.  pcoplc,  aud  SO  dearly  beloved  of  the  king  himself,  so  much 
that  he  gave  commandment,  that,  notwithstanding  his  re- 
bellion, his  life  should  be  saved :  when,  for  these  considera- 
tions, most  men  were  afraid  to  lay  hands  upon  him,  a  great 
tree  stretching  out  his  arm,  as  it  were  for  that  purpose, 

2Sam.  18. 9.  caught  him  by  the  great  and  long  bush  of  his  goodly  hair, 
lapping  about  it  as  he  fled  hastily  bareheaded  under  the 
said  tree,  and  so  hanged  him  up  by  the  hair  of  his  head  in 
the  air,  to  give  an  eternal  document,  that  neither  comeliness 
of  personage,  neither  nobility,  nor  favour  of  the  people,  no 
nor  the  favour  of  the  king  himself,  can  save  a  rebel  from 
due  punishment:  God,  the  king  of  all  kings,  being  so 
offended  with  him,  that  rather  than  he  should  lack  due 
execution  for  his  treason,  every  tree  by  the  way  will  be  a 
gallows  or  gibbet  unto  him,  and  the  hair  of  his  own  head 
will  be  unto  him  instead  of  an  halter,  to  hang  him  up  with, 


*  or]  and  B. 

»  same]  omitted  B. 


*  punishments]  punishment  B. 

7  Absalom]  Absolon  frequently  A.B. 


against  wilful  Rebellion, 


515 


rather  than  he  should  lack  one.    A  fearful  example  of  God's 
punishment,  good  people,  to  consider.    Now  Achitophel,  Achuophei. 
though  otherwise  an  exceeding  wise  man,  yet  the  mis- 
chievous counsellor  of  Absalom,  in  this  wicked  rebellion, 
for  lack  of  an  hangman,  a  convenient  servitor  for  such  a  2  sam.  15. 12. 
traitor,  went  and  hanged  up  himself    A  worthy  end  of  all    ^'^g  ^ 
false  rebels,  who,  rather  than  they  should  lack  due  exe-8,9. 
cution,  will,  by  God's  just  judgment,  become  hangmen  unto 
themselves.    Thus  happened  it  to  the  captains  of  that  rebel- 
lion ;  beside  forty  thousand  of  rascal  rebels  slain  in  the  field 
and  in  the  chase. 

Likewise  it  is  to  be  seen  in  the  holy  scriptures,  how  that 
great  rebellion,  which  the  traitor  Seba  moved  in  Israel,  2  Sam.  20.  [22.] 
was  suddenly  appeased,  the  head  of  the  captain  traitor,  by 
the  means  of  a  silly  woman,  being  cut  off.  And  as  the  holy 
scriptures  do  shew,  so  doth  daily  experience  prove,  that  the 
counsels,  conspiracies,  and  attempts  of  rebels  never  took 
effect,  neither  came  to  good,  but  to  most  horrible  end.  For 
though  God  do^  oftentimes  prosper  just  and  lawful  enemies, 
which  be  no  subjects,  against  their  foreign  enemies ;  yet  did 
he  never  long  prosper  rebellious  subjects  against  their  prince, 
were  they  never  so  great  in  authority,  or  so  many  in  num- 
ber. Five  princes  or  kings  (for  so  the  scripture  termeth  Gen.  14.  [4, 10, 
them)  with  all  their  multitudes,  could  not  prevail  agahist  ^'^^ 
Chodorlaomor,  imto  whom  they  had  promised  loyalty  and 
obedience,  and  had  continued  in  the  same  certain  years ; 
but  they  were  all  overthrown  and  taken  prisoners  by  him  : 
but  Abraham  with  his  family  and  kinsfolks,  an  handful  of 
men  in  respect,  owing  no  subjection  unto  Chodorlaomor, 
overthrew  him  and  all  his  host  in  battle,  and  recovered  the 
prisoners,  and  delivered  them.  So  that  though  war  be  so 
dreadful  and  cruel  a  thing,  as  it  is,  yet  doth  God  often 
prosper  a  few  in  lawful  wars  with  foreign  enemies  against  - 
many  thousands  ;  but  never  yet  prospered  he  subjects  being 
rebels  against  their  natural  sovereign,  were  they  never  so 
great  or  noble,  so  many,  so  stout,  so  witty,  and  politic,  but 
always  they  came  by  the  overthrow,  and  to  a  shameful  end  : 
so  much  doth  God  abhor  rebellion  more  than  other  wars, 
though  otherwise  being  so  dreadful,  and  so  great  a  de- 
struction to  mankind.  Though  not  only  great  multitudes 
of  the  rude  and  rascal  commons,  but  sometimes  also  men  of 
great  wit,  nobility,  and  authority,  have  moved  rebellions 
against  their  lawful  princes ;  (whereas  true  nobility  should 
most  abhor  such  villainous,  and  true  wisdom  should  most 


do]  doth  B. 


516 


The  Fourth  Part  of  the  Sermon 


detest  such  frantic  rebellion ;)  though  they  would^  pretend 
sundry  causes,  as  the  redress  of  the  commonwealth,  (which 
rebellion  of  all  other  mischiefs  doth  most  destroy,)  or  re- 
formation of  religion ;  (whereas  rebellion  is  most  against  all 
true  religion  ;)  though  they  have  made  a  great  shew  of  holy 
meaning  by  beginning  their  rebellions  with  a  counterfeit 
2  Sam.  15. 12.  sci'vice  of  God  ;  (as  did  wicked  Absalom  begin  his  rebellion 
with  sacrificing  unto  God;)  though  they  display  and  bear 
about  ensigns  and  banners,  which  are  acceptable  unto  the 
rude  ignorant  common  people,  great  multitudes  of  whom 
by  such  false  pretences  and  shews  they  do  deceive,  and 
draw  unto  them :  yet  were  the  multitudes  of  the  rebels 
never  so  huge  and  great,  the  captains  never  so  noble,  politic, 
and  witty,  the  pretences  feigned  to  be  never  so  good  and 
holy,  yet  the  speedy  overthrow  of  all  rebels,  of  what  num- 
ber, state,  or  condition  soever  they  were,  or  what  colour  or 
cause  soever  they  pretended,  is  and  ever  hath  been  such, 
that  God  thereby  doth  shew  that  he  alloweth  neither  the 
dignity  of  any  person,  nor  the  multitude  of  any  people,  nor 
the  weight  of  any  cause,  as  sufficient  for  the  which  the  sub- 
jects may  move  rebellion  against  their  princes. 

Turn  over  and  read  the  histories  of  all  nations,  look  over 
the  chronicles  of  our  own  country,  call  to  mind  so  many 
rebellions  of  old  time,  and  some  yet  fresh  in  memory,  ye 
shall  not  find  that  God  ever  prospered  any  rebellion  against 
their  natural  and  lawful  prince :  but  contrariwise,  that  the 
rebels  were  overthrown  and  slain,  and  such  as  were  taken 
prisoners  dreadfully  executed.  Consider  the  great  and  noble 
iamilies  of  dukes,  marquises,  earls,  and  other  lords,  whose 
names  ye  shall  read  in  our  chronicles,  now  clean  extinguished 
and  gone ;  and  seek  out  the  causes  of  the  decay,  ye^  shall 
find,  that  not  lack  of  issue  and  heirs  male  hath  so  much 
wrought  that  decay,  and  waste  of  noble  bloods  and  houses, 
as  hath  rebellion. 

And  for  so  much  as  the  redress  of  the  commonwealth 
hath  of  old  been  the  usual  feigned  pretence  of  rebels,  and 
rehgion  now  of  late  beginneth  to  be  a  colour  of  rebellion  ; 
let  all  godly  and  discreet  subjects  consider  well  of  both, 
and  first  concerning  religion.  If  peaceable  king  Solomon 
was  judged  of  God  to  be  more  meet  to  build  his  temple 
whereby  the  ordering  of  religion  is  meant)  than  his  fa- 
ther king  David,  though  otherwise  a  most  godly  king,  for 
that  David  was  a  great  warrior,  and  had  shed  much  blood, 
though  it  were  in  his  wars  against  the  enemies  of  God ;  oJf 


'  would]  should  B. 


ye]  you  B. 


against  wilful  Rebellion. 


517 


this  may  all  godly  and  reasonable  subjects  consider,  that  a 
peaceable  prince,  specially  our  most  peaceable  and  merciful 
queen,  who  hath  hitherto  shed  no  blood  at  all,  no  not  of 
her  most  deadly  enemies,  is  more  like  and  far  meeter  either 
to  set  up,  or  to  maintain  true  religion,  than  are  bloody 
rebels,  who  have  not  shed  the  blood  of  God's  enemies,  as 
king  David  had  done,  but  do  seek  to  shed  the  blood  of  God's 
friends,  of  their  own  countrymen,  and  of  their  own  most 
dear  friends  and  kinsfolk,  yea,  the  destruction  of  their  most 
gracious  prince  and  natural  country,  for  defence  of  whom 
they  ought  to  be  ready  to  shed  their  blood,  if  need  should 
so  require.  What  a  religion  it  is  that  such  men  by  such 
means  would  restore,  may  easily  be  judged  :  even  as  good  a 
religion  surely,  as  rebels  be  good  men  and  obedient  subjects, 
and  as  rebellion  is  a  good  mean  of  redress  and  reformation, 
being  itself  the  greatest  deformation  of  all  that  may  possible 
be.  But  as  the  truth  of  the  gospel  of  our  saviour  Christ, 
being  quietly  and  soberly  taught,  though  it  do  cost  them 
their  lives  that  do  teach  it,  is  able  to  maintain  the  true  reli- 
gion ;  so  hath  a  frantic  religion  need  of  such  furious  main- 
tenances as  is  rebellion,  and  of  such  patrons  as  are  rebels, 
being  ready  not  to  die  for  the  true  reUgion,  but  to  kill  all 
that  shall  or  dare  speak  against  their  false  superstition  and 
wicked  idolatry.  Now  concerning  pretences  of  any  redress 
of  the  commonwealth,  made  by  rebels,  every  man  that  hath 
but  half  an  eye  may  see  how  vain  they  be,  rebellion  being, 
as  I  have  before  declared,  the  greatest  ruin  and  destruction 
of  all  commonwealths  that  may  be  possible.  And  whoso 
looketh,  on  the  one  part,  upon  the  persons  and  government 
of  the  queen's  most  honourable  counsellors,  by  the  experi- 
ment of  so  many  years  proved  honourable  to  her  majesty, 
and  most  profitable  and  beneficial  unto  our  country  and  coun- 
trymen ;  and,  on  the  other  part,  considereth  the  persons, 
state,  and  conditions  of  the  rebels  themselves,  the  reformers, 
as  they  take  upon  them,  of  the  present  government ;  he 
shall  find  that  the  most  rash  and  hair-brained  men,  the 
most*^  greatest  unthrifts,  that  have  most  lewdly  wasted 
their  own  goods  and  lands,  those  that  are  over  the  ears  in 
debt,  and  such  as,  for  thefts*^,  robberies,  and  murders,  dare 
not  in  any  well-governed  commonwealth,  where  good  laws 
are  in  force,  shew  their  faces,  such  as  are  of  most  lewd  and 
wicked  behaviour  and  life,  and  all  such  as  will  not  or  cannot 
live  in  peace,  are  always  most  ready  to  move  rebellion,  or 
to^  take  part  with  rebels.    And  are  not  these  meet  men, 


«  most]  omitted  B. 

*  thefts]  their  thefts  B. 

44* 


« to]  omiiled  B. 


518 


The  Fourth  Part  of  the  Serrrton 


trow  you,  to  restore  the  commonwealth  decayed,  who  have 
so  spoiled  and  consumed  all  their  own  wealth  and  thrift  ? 
and  very  like  to  mend*"  other  men's  manners,  who  have  so 
vile  vices  and  abominable  conditions  themselves  ?  Surely 
that  which  they  falsely  call  reformation  is  indeed  not  only  a 
defacing  or  a  deformation,  but  also  an  utter  destruction  of 
all  commonwealth,  as  would  well  appear,  might  the  rebels 
have  their  wills;  and  doth  right  well  and  too  well  appear  by 
their  doing  in  such  places  of  the  country  where  rebels  do 
rout,  where  though  they  tarry  but  a  very  little  while,  they 
make  such  reformation  that  they  destroy  all  places,  and 
undo  all  men  where  they  come,  that  the  child  yet  unborn 
may  rue  it,  and  shall  many  years  hereafter  curse  them. 

Let  no  good  and  discreet  subjects  therefore  follow  the 
flag  or  banner  displayed  to  rebellion,  and  borne  by  rebels, 
though  it  have  the  image  of  the  plough  painted  therein, 
with  God  speed  the  plous^h,  written  under  in  great  letters, 
knowing  that  none  hinder  the  plough  more  than  rebels, 
who  will  neither  go  to  the  plough  themselves,  nor  suffer 
other  that  would  go  unto  it.  And  though  some  rebels 
bear  the  picture  of  the  five  wounds  painted,  against  those 
who  put  their  only  hope  of  salvation  in  the  wounds  of 
Christ ;  not  those  wounds  which  are  painted  in  a  clout  by 
some  lewd  painter,  but  in  those  wounds  which  Christ  him- 
self bare  in  his  precious  body:  though  they,  little  knowing 
what  the  cross  of  Christ  meaneth,  which  neither  carver  nor 
painter  can  make,  do  bear  the  image  of  the  cross  painted 
in  a  rag,  against  those  that  have  the  cross  of  Christ  painted 
in  their  hearts ;  yets,  though  they  paint  withal  in  their 
flags,  Hoc  sigrio  vinces,  By  this  sign  thou  shalt  get  the 
victory^  by  a  most  fond  imitation  of  the  posy  of  Constanti- 
nus  Magnus,  that  noble  Christian  emperor  and  great  con- 
querer  of  God's  enemies,  a  most  unmeet  ensign  for  rebels, 
the  enemies  of  God,  their  prince  and  country,  or  what 
other  banner  soever  they  shall  bear;  yet  let  no  good  and 
godly  subject,  upon  any  hope  of  victory  or  good  success, 
follow  such  standard-bearers  of  rebellion. 

For  as  examples  of  such  practices  are  to  be  found  as  well 
in  the  histories  of  old,  as  also  of  latter  rebellions,  in  our 
fathers'  and  our  fresh  memory ;  so,  notwithstanding  these 
pretences  made,  and  banners  borne,  are  recorded  withal 
unto''  perpetual  memory,  the  great  and  horrible  murders  of 
infinite  multitudes  and  thousands  of  the  common  people 
slain  in  rebellion,  the'  dreadful  executions  of  the  authors 


^  mend]  amend  B, 
6  yet]  yea  B. 


unto]  to  B. 
•  the]  omitted  B. 


against  wilful  Rebellion. 


519 


and  captains,  the  pitiful  undoing  of  their  wives  and  chil- 
dren, and  disheriting'^  of  the  heirs  of  the  rebels  for  ever, 
the  spoiling,  wasting,  and  destruction  of  the  people  and 
country  where  rebellion  was  first  begun,  that  the  child  then 
yet  unborn  might  rue  and  lament  it,  with  the  final  over- 
throw and  shameful  deaths  of  all  rebels,  set  forth  as  well  in 
the  histories  of  foreign  nations,  as  in  the  chronicles  of  our 
own  country,  some  thereof  being  yet  in  fresh  memory,  which, 
if  they  were  collected  together,  would  make  many  volumes 
and  books :  but,  on  the  contrary  part,  all  good  luck,  success, 
and  prosperity  that  ever  happened  unto  any  rebels  of  any 
age,  time,  or  country,  may  be  contained  in  a  very  few  lines, 
or  words. 

Wherefore  to  conclude,  let  all  good  subjects,  considering 
how  horrible  a  sin  against  God,  their  prince,  their  country, 
and  countrymen,  against  all  God's  and  man's  laws,  rebel- 
lion is,  being  indeed  not  one  several  sin,  but  all  sins  against 
God  and  man  heaped  together  ;  considering  the  mischievous 
life  and  deeds,  and  the  shameful  ends  and  deaths  of  all 
rebels  hitherto,  and  the  pitiful  undoing  of  their  wives, 
children,  and  families,  and  disheriting'  of  their  heirs  for 
ever  ;  and,  above  all  things,  considering  the  eternal  damna- 
tion that  is  prepared  for  all' impenitent  rebels  in  hell  with 
Satan,  the  first  founder  of  rebellion,  and  grand  captain  of 
all  rebels  ;  let  all  good  subjects,  I  say,  considering  these 
things,  avoid  and  flee  all  rebellion,  as  the  greatest  of  all 
mischiefs,  and  embrace  due  obedience  to  God  and  our 
prince,  as  the  greatest  of  all  virtues,  that  we  may  both 
escape  all  evils  and  miseries  that  do  follow  rebellion  in  this 
world,  and  eternal  damnation  in  the  world  to  come,  and 
enjoy  peace,  quietness,  and  security,  with  all  other  God's 
benefits  and  blessings  which  follow  obedience  in  this  life, 
and  finally  may  enjoy  the  kingdom  of  heaven,  the  peculiar 
place  of  all  obedient  subjects  to  God  and  their  prince  in 
the  world  to  come  :  which  I  beseech  God,  the  king  of  all 
kings,  grant  unto  us  for  the  obedience  of  his  son  our  saviour 
Jesus  Christ,  unto  whom  with  the  Father  and  the  Holy 
Ghost,  one  God  and  king  immortal,  all  honour,  service, 
and  obedience,  of  all  his  creatures  is  due  for  ever  and  ever. 
Amen. 

Thus  have  you  heard  the  fourth  part  of  this  homily. 
NoiVj  good  people,  let  us  pray. 

The  Prayer  as  before. 


k  disheriting]  disinheriting  B. 


^  disheriting]  disinheriting  B. 


520 


The  Fifth  Part  of  the  Sermon 


The  Fifth  Part  of  the  Homily  against  Disobedience 
and  wilful  Rebellion, 

Whereas,  after  both  doctrine  and  examples  of  due 
obedience  of  subjects  to  their  princes,  I  declared  lastly 
unto  you  what  an  abominable  sin  against  God  and  man 
rebelUon  is,  and  what  horrible  plagues,  punishments,  and 
deaths,  with  death  everlasting,  finally  doth  hang  over  the 
heads  of  all  rebels  ;  it  shall  not  be  either  impertinent  or 
unprofitable  now  to  declare  who  they  be,  whom  the  devil, 
the  first  author  and  founder  of  rebellion,  doth  chiefly  use  to 
the  stirring  up  of  subjects  to  rebel  against  their  lawful 
princes ;  that  knowing  them,  ye  may  flee  them,  and  their 
damnable  suggestions,  avoid  all  rebellion,  and  so™  escape 
the  horrible  plagues,  and  dreadful  deaths"  and  damnation 
eternal,  finally  due  to  all  rebels. 

Though  many  causes  of  rebellion  may  be  reckoned,  and 
almost  as  many  as  there  be  vices  in  men  and  women,  as 
hath  been  before  noted yet  in  this  place  I  will  only  touch 
the  principal  and  most  usual  causes,  as  specially  ambition 
and  ignorance.  By  ambition,  I  mean  the  unlawful  and  rest- 
less desire  in  men  to  be  of  higher  estate  than  God  hath  given 
or  appointed  unto  them.  By  ignorance,  I  mean  no  unskil- 
fulness  in  arts  or  sciences,  but  the  lack  of  knowledge  of  God's 
blessed  will  declared  in  his  holy  word,  which  teacheth  both 
extremely  to  abhor  all  rebellion,  as°  the  root  of  all  mischief, 
and  specially  to  delight  in  obedience,  as  the  beginning  and 
foundation  of  all  goodness,  as  hath  been  also  before  specified. 
And  as  these  are  the  two  chief  causes  of  rebellion,  so  are 
there  specially  two  sorts  of  men,  in  whom  these  vices  do 
reign,  by  whom  the  devil,  the  author  of  all  evil,  doth  chiefly 
stir  up  all  disobedience  and  rebellion. 

The  restless  ambitious  having  once  determined  by  one 
means  or  other  to  achieve  to  their  intended  purpose,  when 
they  cannot  by  lawful  and  peaceable  means  climb  so  high 
as  they  do  desire,  they  attempt  the  same  by  force  and  vio- 
lence ;  wherein  when  they  cannot  prevail  against  the  or- 
dinary authority  and  power  of  lawful  princes  and  govern- 
ors themselves  alone,  they  do  seek  the  aid  and  help  of  the 
ignorant  multitude,  abusing  them  to  their  wicked  purpose. 
Wherefore  seeing  a  few  ambitious  and  malicious  are  the 
authors  and  heads,  and  multitudes  of  ignorant  men  are  the 
ministers  and  furtherers  of  rebellion,  the  chief  point  of  this 


»"  so]  to  B. 

»  deaths]  death  B. 


•  as]  as  being  B. 


against  toilful  Rebellion.  521 

part  shall  be  as  well  to  notify  to  the  simple  and  ignorant 
men  who  they  be,  that  have  been  and  be  the?  usual  au- 
thors of  rebellion,  that  they  may  know  them ;  and  also  to 
admonish  them  to  beware  of  the  subtle  suggestions  of  such 
restless  ambitious  persons,  and  so  to  flee  them  :  that  rebel- 
lions, (though  attempted  by  a  few  ambitious,)  through  the 
lack  of  maintenance  by  any  muhitudes,  may  speedily  and 
easily,  without  any  great  labour,  danger,  or  damage,  be  re- 
pressed and  clearly  extinguished. 

It  is  well  known  as  well  by  all  histories,  as  by  daily  ex- 
perience, that  none  have  either  more  ambitiously  aspired 
above  emperors,  kings,  and  princes,  nor  have  more  perni- 
ciously moved  the  ignorant  people  to  rebellion  against  their 
princes,  than  certain  persons  which  falsely  challenge  to 
themselves  to  be  only  counted  and  called  spiritual.  I  must 
therefore  here  yet  once  again  briefly  put  you,  good  people, 
in  remembrance  out  of  God's  holy  word,  how  our  saviour 
Jesus  Christ  and  his  holy  apostles,  the  heads  and  chief  of 
all  true  spiritual  and  ecclesiastical  men,  behaved  themselves 
towards  the  princes  and  rulers  of  their  time,  though  not  the 
best  governors  that  ever  were,  that  you  be  not  ignorant 
whether  they  be  the  true  disciples  and  followers  of  Christ, 
and  his  apostles,  and  so  true  spiritual  men,  that  either  by 
ambition  do  so  highly  aspire,  or  do  most  maliciously  teach, 
or  most  perniciously  do  execute  rebellion  against  their  law- 
ful princes,  being  the  worst  of  all  carnal  works,  and  mis- 
chievous deeds. 

The  holy  scriptures  do  teach  most  expressly,  that  our  Matt.  17. 23. 
saviour  Christ  himself,  and  his  holyi  apostles'"  St.  Paul,  St.  ^lark  12. 17. 
Peter,  with  others,  were  unto  the  magistrates  and  higher  j^i"att^  27.  [ii.] 
powers,  which  ruled  at  their  being  upon  the  earth,  both  Luke  23.  [3.] 
obedient  themselves,  and  did  also  diligently  and  earnestly  f TTm.^2.  \\  {2.] 
exhort  all  other  Christians  to  the  like  obedience  unto  their  1  Pet.  2. 13. 
princes  and  governors :  whereby  it  is  evident  that  men  of  36^Matt*^^o  % 
the  clergy,  and  ecclesiastical  ministers,  as  their  successors,  Mark  10. 42."  ' 
ought  both  themselves  specially,  and  before  others^  to  be 
obedient  unto  their  princes,  and  also  to  exhort  all  others  Luke  9.  4g! 
unto  the  same.    Our  saviour  Christ  likewise  teaching  by^cor.  1.24. 
his  doctrine  that  his  kingdom  was  not  of  this  world,  did  by  Mau'    4. 20. 
his  example,  in  fleeing  from  those  that  would  have  made  28- 
him  king,  confirm  the  same  5  expressly  also  forbidding  his  27.^' 
apostles,  and  by  them  the  whole  clergy,  all  princely  domin- 
ion over  people  and  nations :  and  he  and  his  holy  apostles 
likewise,  namely,  Peter  and  Paul,  did  forbid  unto  all  eccle- 


p  the]  omitted  B. 
1  holy]  omitted  B. 


>■  apostles]  apostle  A. 
*  others]  other  B. 


522 


The  Fifth  Part  of  the  Sermon 


siastical  ministers  dominion  over  the  church  of  Christ.  And 
indeed  whiles  that*  ecclesiastical  ministers  continued  in 
Christ's  church  in  that  order  that  is  in  Christ's  word  pre- 
scribed unto  them,  and  in  Christian  kingdoms  kept  them- 
selves obedient  to  their  own  princes,  as  the  holy  scripture 
do"  teach  them ;  both  was  Christ's  church  more  clear  from 
ambitious  emulations  and  contentions,  and  the  state  of 
Christian  kingdoms  less  subject  unto  tumults  and  rebel- 
lions. But  after  that  ambition  and  desire  of  dominion  en- 
tered once  into  ecclesiastical  ministers,  whose  greatness, 
after  the  doctrine  and  example  of  our  Saviour,  should 
chiefly  stand  in  humbling  of-^  themselves;  and  that  the 
bishop  of  Rome,  being  by  the  order  of  God's  word  none 
other  than  the  bishop  of  that  one  see  and  diocese,  and  never 
yet  well  able  to  govern  the  same,  did  by  intolerable  ambi- 
tion challenge,  not  only  to  be  the  head  of  all  the  church 
dispersed  throughout  the  world,  but  also  to  be  lord  of  all 
Sex  deer.  lib.  3.  they  kingdoms  of  the  world,  as  is  expressly  set  forth  in  the 
tit.  16.  cap.     book  of  his  own  canon  laws,  most  contrary  to  the  doctrine 

unic.  et  lib.  5.  ^        r  •  /-m     •  •  r  ^  • 

tit.  9.  c.  5.  in  and  example  oi  our  saviour  Christ,  whose  vicar,  and  of  his 
giosea.  holy^  apostles,  namely,  Peter,  whose  successor  he  pretend- 
eth  to  be:  after  his  ambition  entered,  and  this  challenge 
once  made  by  the  bishop  of  Rome,  he  became  at  once  the 
spoiler  and  destroyer  both  of  the  church,  which  is  the  king- 
dom of  our  saviour  Christ,  and  of  the  Christian  empire, 
and  all  Christian  kingdoms,  as  an  universal  tyrant  over 
all. 

And  whereas  before  that  challenge  made  there  was  great 
amity  and  love  among  the  Christians  of  all  countries,  here- 
upon began  emulation  and  much  hatred  between  the  bishop 
of  Rome  and  his  clergy  and  friends  on  the  one  part,  and 
the  Grecian  clergy  and  Christians  of  the  east  on  the  other 
part,  for  that  they  refused  to  acknowledge  any  such  su- 
preme authority  of  the  bishop  of  Rome  over  them ;  the  bi- 
shop of  Rome,  for  this  cause  amongst  other,  not  only 
naming  them,  and  taking  them  for  schismatics,  but  also 
never  ceasing  to  persecute  them,  and  the  emperors  who 
had  their  see  and  continuance  in  Greece,  by  stirring  of  the 
subjects  to  rebellion  against  their  sovereign  lords,  and  by 
raising  deadly  hatred  and  most  cruel  wars  between  them 
and  other  Christian  princes.  And  when  the  bishops  of 
Rome  had  translated  the  title  of  the  emperor,  and,  as  much 
as  in  them  did  lie,  the  empire  itself,  from  their  lord  the  em- 


*  that]  the  B. 
"  do]  doth  B. 
«  of  j  omitted  B. 


y  the]  omitted  B. 
»  holy]  omitted  B. 


against  wilful  Rebellion, 


523 


peror  of  Greece,  and  of  Rome  also  by  right,  unto  the 
Christian  princes  of  the  west,  they  became  in  short  space 
no  better  unto  the  west  emperors,  than  they  were  before 
unto  the  emperors  of  Greece  :  for  the  usual  discharging 
of  subjects  from  their  oaths*  of  fidelity  made  unto  the 
emperors  of  the  west,  their  sovereign  lords,  by  the  bi- 
shops of  Rome;  the  unnatural  stirring  up  of  the  subjects 
unto  rebellion  against  their  princes,  yea,  of  the  son  against 
the  father,  by  the  bishop  of  Rome ;  the  most  cruel  and 
bloody  wars  raised  amongst  Christian  princes  of  all  king- 
doms, the  horrible  murder  of  infinite  thousands  of  Christian 
men,  being  slain  by  Christians ;  and,  which  ensued  there- 
upon, the  pitiful  losses  of  so  many  goodly  cities,  countries, 
dominions,  and  kingdoms,  sometime  possessed  by  Chris- 
tians in  Asia,  Africa,  and^  Europa:  the  miserable  fall  of 
the  empire  and  church  of  Greece,  sometime  the  most  flou- 
rishing part  of  Christendom,  in*^  the  hands  of  Turks^ ; 
the  lamentable  diminishing,  decay,  and  ruin  of  Christian 
religion ;  the  dreadful  increase  of  paganity^,  and  power  of 
the  infidels  and  miscreants,  and  all  by  the  practice  and  pro- 
curement of  the  bishop  of  Rome  chiefly,  is  in  the  histories 
and  chronicles  written  by  the  bishop  of  Rome's  own  favour- 
ers and  friends  to  be  seen,  and  is^  well  known  unto  all  such 
as  are  acquainted  with  the  said  histories.  The  ambitious 
intent  and  most  subtle  drifts  of  the  bishops  of  Rome  in 
these  their  practices  appeared  evidently  by  their  bold  at- 
tempt in  spoiling  and  robbing  the  emperors  of  their  towns, 
cities,  dominions,  and  kingdoms,  in  Italy,  Lombardy,  and 
Sicily,  of  ancient  right  belonging  unto  the  empire,  and  by 
the^  joining  of  them  unto  their  bishopric  of  Rome,  or  else 
giving  them  unto  strangers,  to  hold  them  of  the  church  and 
bishops'*  of  Rome  as  in  capite,  and  as  of  the  chief  lords 
thereof,  in  which  tenure  they  hold  the  most  part  thereof, 
even  at  this  day.  By'  these  ambitious  and  indeed  traitor- 
ous means,  and  spoiling  of  their  sovereign  lords,  the  bi- 
shops of  Rome,  of  priests,  and  none  other  by  right  than 
the  bishops  of  one  city  and  diocese,  are  by  false  usurpation 
become  great  lords  of  many  dominions,  mighty  princes, 
yea,  or  emperors  rather,  as  claiming  to  have  divers  princes 
and  kings  to  their  vassals,  liege-men,  and  subjects;  as  in 
the  same  histories  written  by  their  own  familiars  and 
courtiers  is  to  be  seen.    And  indeed  since  the  time  that  the 

»  oaths]  oath  B.  '  is]  as  B. 

and]  omitted  B.  e  the]  omitted  B. 

« in]  into  B.  *  bishops]  bishop  B. 

^  Turks]  the  Turks  B.  i  By]  But  B. 
'  paganity]  paganism  B. 


524 


The  Sixth  Part  of  the  Sermon 


bishops  of  Rome,  by  ambition,  treason,  and  usurpation, 
achieved  and  attained  to  this  height  and  greatness,  they 
behaved  themselves  more  hke  princes,  kings,  and  emperors 
in  all  things,  than  remained  like  priests,  bishops,  and  ec- 
clesiastical or  (as  they  would  be  called)  spiritual  persons,  in 
any  one  thing  at  all.  For  after  this  rate  they  have  handled 
other  kings  and  princes  of  other  realms  throughout  Chris- 
tendom, as  well  as  their  sovereign  lords  the  emperors,  usually 
discharging  their  subjects  of  their  oath  of  fidelity,  and  so 
stirring  them  up  to  rebellion  against  their  natural  princes, 
whereof  some  examples  shall  in  the  last  part  hereof  be  noti- 
fied unto  you. 

Wherefore  let  all  good  subjects,  knowing  these  the  spe- 
cial instruments  and  ministers  of  the  devil,  to  the  stirring 
up  of  all  rebellions,  avoid  and  flee  them,  and  the  pestilent 
suggestions  of  such  foreign  usurpers,  and  their  adherents, 
and  embrace  all  obedience  to  God,  and  their  natural  princes 
and  sovereigns,  that  they  may  enjoy  God's  blessings,  and 
their  prince's  favour,  in*"  all  peace,  quietness,  and'  security 
in  this  world,  and  finally  attain,  through  Christ  our  saviour, 
life  everlasting  in  the  world  to  come :  which  God  the  Fa- 
ther, for  the  same  our  saviour  Jesus  Christ  his  sake,  grant 
unto  us  all :  to  whom  with  the  Holy  Ghost  be  all  honour 
and  glory,  world  without  end.  Amen. 

Thus  have  you  heard  the  Jifth^  part  of  this  homily. 
Now,  good  people,  let  us  pray. 
The  Prayer  as  before. 


The  Sixth  and  last  Part  of  the  Homily  against 
Disobedience  and  wilful  Rebellion, 

Now  whereas  the  injuries,  oppressions,  raveny,  and  ty- 
ranny of  the  bishop  of  Rome,  usurping  as  well  against  their 
natural  lords  the  emperors,  as  against  all  other  Christian 
kings  and  kingdoms,  and  their  continual  stirring  of  subjects 
unto  rebellions  against  their  sovereign  lords,  whereof  I 
have  partly  admonished  you  before,  were  intolerable ;  and 
it  may  seem  more  than  marvel,  that  any  subjects  would 
after  such  sort  hold  with  unnatural  foreign  usurpers  against 
their  own  sovereign  lords,  and  natural  country:  it  remain- 
eth  that  I  do  declare  the  mean  whereby  they  compassed 
these  matters,  and  so  to  conclude  this  whole  treaty  of  due 


k  in]  omitted  B. 


*  and]  omitted  B, 


»  fifth]  sixth  A. 


against  wilful  Rebellion. 


525 


obedience,  and  against  disobedience  and  wilful  rebellion. 
You  shall  understand,  that  by  ignorance  of  God's  word,ofihe  igno- 
wherein  they  kept  all  men,  specially  the  common  people,  pg^p^g^^^"} 
they  wrought  and  brought  to  pass  all  these  things,  making  ter  pan. 
them  believe  that  all'*  they  said  was  true,  all  that  they  did 
was  good  and  godly;  and  that  to  hold  with  them  in  all 
things,  against  father,  mother,  prince,  country,  and  all  men, 
was  most  meritorious.    And  indeed  what  mischief  will  not 
blind  ignorance  lead  simple  men  unto  ? 

By  ignorance,  the  Jewish  clergy  induced  the  common 
people  to  ask  the  delivery  of  Barabbas,  the  seditious  mur- 
derer, and  to  sue  for  the  cruel  crucifying  of  our  saviour 
Christ,  for  that  he  rebuked  the  ambition,  superstition,  and 
other  vices  of  the  high  priests  and  clergy.  For  as  our  sa- 
viour Christ  testifieth,  that  those  who  crucified  him  wist 
not  what  they  did ;  so  doth  the  holy  apostle  St.  Paul  say, 
Jf  they  had  known,  if  they  had  not  been  ignorant,  they  H  Cot.  2.8.2 
would  neve?'  have  crucified  the  Lord  of  glory :  but  they 
knew  not  what  they  did.  Our  saviour  Christ  himself  also 
foreshewed  that  it  should  come  to  pass  by  ignorance,  that 
those,  who  should  persecute  and  murder  his  true  apostles 
and  disciples,  should  think  they  did  God  acceptable  sacri- 
fice and  true  service;  as  it  also  is°  verified  even  at  this 
day. 

And  in  this  ignorance  have  the  bishops  of  Rome  kept  the 
people  of  God,  specially  the  common  sort,  by  no  means  so 
much,  as  by  the?  withdrawing  of  the  word  of  God  from 
them,  and  by  keeping  it  under  the  veil  of  an  unknown 
strange  tongue.  For  as  it  served  the  ambitious  humour  of 
the  bishops  of  Rome  to  compel  all  nations  to  use  the  na- 
tural language  of  the  city  of  Rome,  where  they  were  bishops, 
which  shewed  a  certain  acknowledging  of  subjection  unto 
them ;  so  yet  served  it  much  more  their  crafty  purpose, 
thereby  to  keep  all  people  so  blind,  that  they  not  knowing 
what  they  prayed,  what  they  believed,  what  they  were  com- 
manded by  God,  might  take  all  their  commandments  for 
God's.  For  as  they  would  not  suffer  the  holy  scriptures  or 
church  service  to  be  used  or  had  in  any  other  language  than 
the  Latin ;  so  were  very  few  even  of  the  most  simple  people 
taught  the  Lord's  Prayer,  the  Articles  of  the  Faith,  and 
the  Ten  Commandments,  otherwise  than  in  I^atin,  which 
they  understood  not:  by  which  universal  ignorance,  all 
men  were  ready  to  believe  whatsoever  they  said,  and  to  do 
whatsoever  they  commanded. 


»  all]  all  that  B. 
°  also  is]  is  also  B. 
45 


p  the]  omitted  B. 


526 


The  Sixth  Part  of  the  Sermon 


Si  cognovig- 
sent.  Gregorius 
II.  and  III. 
anno  Dom. 
726,  &c. 
In  the  second 
Command- 
ment. 


Henry  IV. 
Gregor.  VII. 
anno  Dom. 
1076.  Paschal. 
2.  anno  1099. 


For  to  imitate  the  apostle's  phrase ;  if  the  emperor's 
subjects  had  known  out  of  God's  word  their  duty  to  their 
prince,  they  would  not  have  suffered  the  bishop  of  Rome 
to  persuade  them  to  forsake  their  sovereign  lord  the  em- 
peror, against  their  oath  of  fidelity,  and  to  rebel  against 
him,  only  for  that  he  cast  images  (unto  the  which  idolatry 
was  committed)  out  of  the  churches,  which  the  bishop  of 
Rome  bare  them  in  hand  to  be  heresy.  If  they  had  known 
of  God's  word  but  as  much  as  the  Ten  Commandments, 
they  should  have  found  that  the  bishop  of  Rome  was  not 
only  a  traitor  to  the  emperor  his  liege  lord,  but  to  God  also, 
and  an  horrible  blasphemer  of  his  majesty,  in  calling  his 
holy  word  and  commandment,  heresy  :  and  that  which  the 
bishop  of  Rome  took  for  a  just  cause  to  rebel  against  his 
lawful  prince,  they  might  have  known  to  be  a  doubling  and 
tripling  of  his  most  heinous  wickedness,  heaped  with  horrible 
impiety  and  blasphemy. 

But  lest  the  poor  people  should  know  too  much,  he 
would  not  let  them  have  as  much  of  God's  word  as  the 
Ten  Commandments  wholly  and  perfectly,  withdrawing 
from  them  the  second  Commandment,  that  bewrayeth  his 
impiety,  by  a  subtle  sacrilege.  Had  the  emperor's  subjects 
likewise  known,  and  been  of  any  understanding  in  God's 
word,  would  they  at  other  times  have  rebelled  against  their 
sovereign  lord,  and  by  their  rebellion  have  holpen  to  de- 
pose^ him,  only  for  that  the  bishop  of  Rome  did  bear  them 
in  hand,  that  it  was  simony  and  heresy  too,  for  the  emperor 
to  give  any  ecclesiastical  dignities  or  promotions  to  his 
learned  chaplains,  or  other  of  his  learned  clergy,  which  all 
Christian  emperors  before  him  had  done  without  control- 
ment?  Would  they,  I  say,  for  that  the  bishop  of  Rome 
bare  them  so  in  hand,  have  rebelled  by  the  space  of  more 
than  forty  years  together  against  him,  with  so  much  shed- 
ding of  Christian  blood,  and  murder  of  so  many  thousands 
of  Christians,  and  finally  have  deposed  their  sovereign  lord, 
had  they  known  and  had  in  God's  word  any  understanding 
at  all?  Specially  had  they  known  that  they  did  all  this  to 
pluck  from  their  sovereign  lord,  and  his  successors  for  ever, 
their  ancient  right  of  the  empire,  to  give  it  unto  the  Romish 
clergy,  and  to  the  bishop  of  Rome,  that  he  might  for  the 
confirmation  of  one  archbishop,  and  for  a""  Romish  rag, 
which  he  calleth  a  pall%  scarce  worth  twelve-pence,  receive 
many  thousand  crowns  of  gold,  and  of  other  bishops,  like- 
wise great  sums  of  money  for  their  bulls,  which  is  simony 


q  depose]  dispose  A. 
^  a]  the  B. 


•  pall]  Paul  A.B. 


against  wilful  Rebellion. 


527 


indeed :  would,  I  say,  Christian  men  and  subjects  by  rebel- 
lion have  spent  so  much  Christian  blood,  and  have  deposed 
their  natural,  most  noble,  and  most  valiant  prince,  to  bring 
the  matter  finally  to  this  pass,  had  they  known  what  they 
did,  or  had  any  understanding  in  God's  word  at  all  ?  And 
as  these  ambitious  usurpers  the  bishops  of  Rome  have  over- 
flowed all  Italy  and  Germany  with  streams  of  Christian 
blood,  shed  by  the  rebellions  of  ignorant  subjects  against 
their  natural  lords  the*  emperors,  whom  they  have  stirred 
thereunto  by  such  false  pretences :  so  is  there  no  country  in 
Christendom,  which  by  their  like  means  and  false  pretences 
hath  not  been  over-sprinkled  with  the  blood  of  subjects  by 
rebelUon  against  their  natural  sovereigns,  stirred  up  by  the 
same  bishops  of  Rome. 

And  to  use  one  example  of  our  own  country ;  the  bishop  King  John, 
of  Rome  did  pick  a  quarrel  to  king  John  of  England,  about 
the  election  of  Stephen  Langton  to  the  bishopric  of  Canter- 
bury, wherein  the  king  had  ancient  right,  being  used  by  his 
progenitors,  all  Christian  kings  of  England  before  him,  the 
bishops  of  Rome  having  no  right,  but  had  begun  then  to 
usurp  upon  the  kings  of  England,  and  all  other  Christian 
kings,  as  they  had  before  done  against  their  sovereign  lords 
the  emperors :  proceeding  even  by  the  same  ways  and 
means,  and  likewise  cursing  king  John,  and  discharging  his 
subjects  of  their  oath  of  fidelity  unto  their  sovereign  lord. 
Now  had  Englishmen  at  that  time  known  their  duty  to 
their  prince  set  forth  in  God's  word,  would  a  great  many  of 
the"  nobles,  and  other  Englishmen,  natural  subjects,  for 
this  foreign  and  unnatural  usurper  his  vain  curse  of  the  innocent  iii 
king,  and  for  his  feigned  discharging  of  them  of  their  oath 
of*  fidelity  to  their  natural  lord,  upon  so  slender  or  no 
ground  at  all,  have  rebelled  against  their  sovereign  lord  the 
king  ?  Would  English  subjects  have  taken  part  against  the 
king  of  England,  and  against  Englishmen,  with  the  French 
king  and  Frenchmen,  being  incensed  against  the  realm  by  Philip,  French 
the  bishop  of  Rome  ?  Would  they  have  sent  for  and  re- 
ceived  the  dolphin  of  France,  with  a  great  army  of  French- Lewis,  daupWa 
men,  into  the  realm  of  England  ?  Would  they  have  sworn 
fidelity  to  the  dolphin  of  France,  breaking  their  oath  of 
fidehty  to  their  natural  lord  the  king  of  England,  and  have 
stand>'  under  the  dolphin's  banner  displayed  against  the 
king  of  England  ?  Would  they  have  expelled  their  sove- 
reign lord  the  king  of  England  out  of  London,  the  chief 
city  of  En^^land,  and  out  of  the  greatest  part  of  England, 


t  the]  and  B. 
»  the]  omitted  B. 


^  of]  and  B. 
y  stand]  stood  B 


528  The  Sixth  Part  of  the  Sermon 

upon  the  south  side  of  Trent,  even  unto  Lincoln,  and  out 
of  Lincohi  itself  also,  and  have  delivered  the  possession 
thereof  unto  the  dolphin  of  France,  whereof  he  kept  the 
possession  a  great  while  ?  Would  they  being  Englishmen 
have  procured  so  great  shedding  of  English  blood,  and 
otlier  infinite  mischiefs  and  miseries,  unto  England  their 
natural  country,  as  did  follow  those  cruel  wars  and  traitor- 
ous rebellion,  the  fruits  of  the  bishop  of  Rome's  blessings  ? 
Would  they  have  driven  their  natural  sovereign  lord  the 
king  of  England  to  such  extremity,  that  he  was  enforced  to 
submit  himself  unto  that  foreign  false  usurper,  the  bishop 
of  Rome,  who  compelled  him  to  surrender  up  the  crown  of 
p.indoiphus.  England  into  the  hands  of  his  legate,  who,  in  token  of  pos- 
session, kept  it  in  his  hands  divers  days,  and  then  delivered 
it  again  to  king  John,  upon  that  condition  that  the  king  and 
his  successors,  kings  of  England,  should  hold  the  crown  and 
kingdom  of  England  of  the  bishop  of  Rome  and  his  succes- 
sors, as  the  vassals  of  the  said  bishops  of  Rome  for  ever :  in 
token  whereof,  the  kings  of  England  should  also  pay  an^ 
yearly  tribute  to  the  said  bishop  of  Rome,  as  his  vassals  and 
liegemen  ?  Would  Englishmen  have  brought  their  sovereign 
lord  and  natural  country  into  this  thraldom  and  subjection 
to  a  false  foreign  usurper,  had  they  known  and  had  any  un- 
derstanding in  God's  word  at  all  ?  Oat  of  the  which  most 
lamentable  case,  and  most^  miserable  tyranny,  raveny,  and 
spoil  of  the  most  greedy  Romish  wolves  ensuing  hereupon, 
the  kings  and  realm  of  England  could  not  rid  themselves  by 
See  the  acts  of  the  spacc  of  many  years  after :  the  bishop  of  Rome  by  his 
ktn-^Ed*l^ard  ministers  continually  not  only  spoiling  the  realm  and  kings 
ihe  third's  of  England  of  infinite  treasure,  but  also  with  the  same 
daya.  money  hiring  and  maintaining  foreign  enemies  against  the 

realm  and  kings  of  England,  to  keep  them  in  such  his  sub- 
jection, that  they  should  not  refuse  to  pay  whatsoever  those 
unsatiable  wolves  did  greedily  gape  for,  and  suffer  whatso- 
ever those  most  cruel  tyrants  would  lay  upon  them.  Would 
Englishmen  have  suffered  this  ?  Would  they  by  rebellion 
have  caused  this,  trow  you,  and  all  for  the  bishop  of  Rome's 
causeless  curse,  had  they  in  those  days  known  and  under- 
standed'',  that  God  doth  curse  the  blessings,  and  bless  the 
cursings  of  such  wicked  usurping  bishops  and  tyrants  ?  As 
it  appeared  afterward  in  king  Henry  the  eighth  his  days, 
Maiachi  2,  [2.]  and  king  Edward  the  sixth,  and  in  our  gracious  sovereign's 
days  that  now  is,  where  neither  the  pope's  curses,  nor  God's 
manifold  blessings,  are  wanting.    But  in  king  John's  time, 


2  an]  a  B. 

*  most]  omitted  B. 


b  understanded]  understood  B. 


against  wilful  Rebellion. 


529 


the  bishop  of  Rome  understanding  the  brute  bUndness,  ig- 
norance of  God's  word,  and  superstition  of  Enghshmen,  and 
how  much  they  were  inchned  to  worship  the  babylonical 
beast  of  Rome,  and  to  fear  all  his  tlu-eatenings,  and  cause- 
less curses,  he  abused  them  thus,  and  by  their  rebellion 
brought  this  noble  realm  and  kings  of  England  under  his 
most  cruel  tyranny,  and  to  be  a  spoil  of  his  most  vile  and 
unsatiable  covetousness  and  raveny,  for  a  long  and  a  great 
deal  too  long  a  time.  And  to  join  unto  the  reports  of  his- 
tories matters  of  later  memory,  could  the  bishop  of  Rome 
have  raised  the  late  rebellions  in  the  north  and  west  coun- 
tries in  the  times  of  king  Henry  and  king  Edward,  our  gra- 
cious sovereign's  father  and  brother,  but  by  abusing  of  the 
ignorant  people  ?  or  is  it  not  most  evident  that  the  bishop 
of  Rome  hath  of  late  attempted  by  his  Irish  patriarchs  and 
bishops,  sent  from  Rome  with  his  bulls,  (whereof  some  were 
deprehended%)  to  break  down  the  bars  and  hedges  of  the 
public  peace  in  Ireland,  only  upon  confidence  easily  to  abuse 
the  ignorance  of  the  wild  Irishmen  ?  Or  who  seeth  not  that, 
upon  like  confidence,  yet  more  lately  he  hath  likewise  pro- 
cured the  breach  of  the  public  peace  in  England,  (with  the 
long  and  blessed  continuance  whereof  he  is  sore  grieved,) 
by  the  ministry  of  his  disguised  chaplains,  creeping  in  lay- 
men's apparel  into  the  houses,  and  whispering  in  the  ears  of 
certain  northern  borderers,  being  men^  most  ignorant  of 
their  duty  to  God  and^  their  prince  of  all  people  of  the 
realm,  whom  therefore,  as  most  meet,  and  ready  to  execute 
his  intended  purpose,  he  hath  by  the  said  ignorant  mass- 
priests,  as  blind  guides  leading  the  blind,  brought  those  silly 
blind  subjects  into  the  deep  ditch  of  horrible  rebellion, 
damnable  to  themselves,  and  very  dangerous  to  the  state  of 
the  realm,  had  not  God  of  his  mercy  miraculously  calmed 
that  raging  tempest,  not  only  without  any  shipwreck  of  the 
commonwealth,  but  almost  without  any  shedding  of  Christ- 
ian and  English  blood  at  all. 

And  it  is  yet  much  more  to  be  lamented,  that  not  only 
common  people,  but  some  other  youthful  or  unskilful 
princes  also,  suffer  themselves  to  be  abused  by  the  bishop 
of  Rome,  his  cardinals  and  bishops,  to  the*"  oppressing  of 
Christian  men  their  faithful  subjects,  either  themselves,  or 
else  by  procuring  the  force  and  strength  of  Christian  men, 
to  be  conveyed  out  of  one  country,  to  oppress  true  Christ- 
ians in  another  country,  and  by  these  means  open  an  entry 


c  deprehendedl  apprehended  B. 
*  men]  then  B. 

45* 


«  and]  and  to  B. 
f  the]  omitted  B. 


530  The  Sixth  Part  of  the  Sermon 

unto  Moors  and  infidels  into  the  possession  of  Christian 
realnfis  and^  countries ;  other  Christian  princes  in  the  mean 
time,  by  the  bishop  of  Rome's  procuring  also,  being  so  oc- 
cupied in  civil  wars,  or  so>  troubled  with  rebellions,  that 
they  have  neither  leisure  nor  ability  to  confer  their  common 
forces  to  the  defence  of  their  fellow  Christians,  against  such 
invasions  of  the  common  enemies  of  Christendom,  the  infi- 
dels and  miscreants.    Would  to  God  we  might  only  read 
and  hear  out  of  histories  of  the  old*^,  and  not  also  see  and 
feel  these  new  and  present  oppressions  of  Christians,  rebel- 
lions of  subjects,  effusion  of  Christian  blood,  destruction  of 
Christian  men,  decay  and  ruin  of  Christendom,  increase 
of  paganity',  most  lamentable  and  pitiful  to  behold,  being 
procured  in  these  our  days,  as  well  as  in  times  past,  by  the 
bishop  of  Rome  and  his  ministers,  abusing  the  ignorance 
of  God's  word,  yet  remaining  in  some  Christian  princes 
and  people.    By  which  sour^"  and  bitter  fruits  of  ignorance, 
all  men  ought  to  be  moved  to  give  ear  and  credit  to  God's 
word,  shewing  as  most  truly,  so  most  plainly  how  great  a 
mischief  ignorance  is ;  and  again  how  great  and  how  good 
a  gift  of  God* knowledge  in  God's  word  is.    And  to  begin 
with  the  Romish  clergy,  who  though  they  do  brag  now,  as 
did  sometime  the  Jewish  clergy,  that  they  cannot  lack 
jer.  IS.  18.      knowledge ;  yet  doth  God  by  his  holy  prophets  both  charge 
Hosed  4  6^'     them  with  ignorance,  and  threaten  them  also,  for  that  they 
P6.iim2.  [5.]   have  repelled  the  knowledge  of  God's  word  and  law,  from 
themselves,  and  from  his  people,  that  he  will  repel  them, 
that  they  shall  be  no  more  his  priests.    God  likewise  charg- 
eth  princes  as  well  as  priests,  that  they  should  endeavour 
themselves  to  get  understanding  and  knowledge  in  his  word, 
threatening  his  heavy  wrath  and  destruction  unto  them,  if 
they  fail  thereof.    And  the  wise  man  saith  to  all  men  uni- 
Pmv.  10.  [2.]  versally,  princes,  priests,  and  people.  Where  is  no  know- 
pIot^'iT^ [24 ]  l^clge,  there  is  no  good,  nor  health  to  the  soul;  and  that 
Epiies.4  [18.]  all  men  be  vain,  in  whom  is  not  the  knowledge  of  God  and 
Srs^s^''        ^^^y  word;  that  they  who  walk  in  darkness  wot  not 
Luke  19. 44.    whlthcr  they  go ;  and  that  the  people  that  will  not  learn 
23-  34.         shall  fall  into  great  mischiefs,  as  did  the  people  of  Israel, 
L.cTs.'""^^'^     who,  for  their  ignorance  in  God's  word,  were  first  led  into 
johniG.  2.     captivity,  and  when  by  ignorance  afterward  they  would 
not  know  the  time  of  their  visitation,  but  crucified  Christ 
our  saviour,  persecuted  his  holy  apostles,  and  were  so  igno- 
rant and  blind,  that  when  they  did  most  wickedly  and 


b  and]  omitted  B.  of  old  B. 

*  so]  omitled  B.  '  paganity]  paganism  B. 

*  histories  of  the  old]  the  histories       "  sour]  sorrow  B. 


against  wilful  Rebellion. 


531 


cruelly,  they  thought  they  did  God  good  and  acceptable  Esay  27.  [ii.] 
service  ;  (as  do  many  by  ignorance  think  even  at  this  day  :)  garuch  3'"^[28  ] 
finally,  through  their  ignorance  and  blindness,  their  coun- 
try, towns,  cities,  Hierusalem  itself,  and  the  holy"  temple 
of  God,  were  all  most  horribly  destroyed,  the  most  chiefest 
part  of  their  people  slain,  and  the  rest  led  into  most  miser- 
able captivity.  For  he  that  made  them  had  no  pity  upon 
them,  neither  would  spare  them,  and  all  for  their  igno- 
rance. 

And  the  holy  scriptures  do  teach,  that  the  people  thatEsaye.  9. 
will  not  see  with  their  eyes,  nor  hear  with  their  ears,  to  jl^"- 
learn  and  to  understand  with  their  hearts,  cannot  be  con-  john  12. 40. 
verted  and  saved.     And  the  wicked  themselves,  being  ^^f^^-^^^ 
damned  in  hell,  shall  confess  ignorance  in  God's  word  to  2  cor.  4.  [2, 3, 
have  brought  them  thereunto,  saying,  We  have  erred  from  ^0 
the  way  of  the  truth,  and  the  light  of  righteousness  hath 
not  shined  unto  us:  and  the  sun  of  understanding  hath 
not  risen  unto  us,  we  have  wearied  ourselves  in  the  way  of 
wickedness  and  perdition,  and  have  walked  cumbrous  and 
crooked  ways  :  but  the  way  of  the  Lord  have  we  not 
known. 

And  as  well  our  Saviour  himself,  as  his  apostle  St.  Paul, 
do°  teach  that  the  ignorance  of  God's  word  cometh  of  the 
devil,  is  the  cause  of  all  error  and  misjudging,  (as  falleth  out 
with  ignorant  subjects,  who  can  rather  espy  a  little  mote  in  Mau.  7.  [3, 4, 
the  eye  of  the  prince,  or  the  counsellor,  than  a  great  beam  in''"^ 
their  own,)  and  universally  it  is  the  cause  of  all  evil,  and 
finally  of  eternal  damnation ;  God's  judgment  being  severe 
towards  those,  who,  when  the  light  of  Christ's  gospel  is 
come  into  the  world,  do  delight  more  in  darkness  of  igno-  John  3.  [i9.] 
-  ranee,  than  in  the  light  of  knowledge  in  God's  word.  For 
all  are  commanded  to  read  or  hear,  to  search  and  study  the  Man.  11. 15. 
holy  scriptures,  and  are  promised  miderstanding  to  be  gi^'en  J^^^^^ 
them  from  God,  if  they  so  do:  all  are  charged  not  to  be- John  5. 39. 
Ueve  either  any  dead  man,  nor  if  an  angel  should  speak  ^j^^J^'"^^-^^^-^ 
from  heaven,  much  less  if  the  pope  do  speak  from  Rome  Luke  11. 9. 
against  or  contrary  to  the  word  of  God,  from  the  which  we  ^o^sl 
may  not  decline,  neither  to  the  right  hand  nor  to  the  left.      Deut.  5."32. 

In  God's  word  princes  must  learn  how  to  obey  God,  and 
to  govern  men:  in  God's  word  subjects  must  learn  obe- i>eut.  17. 14, 
'dience  both  to  God  and  their  princes.    Old  men  and  youngj^om^^is  [-oj 
rich  and  poor,  all  men  and  women,  all  estates,  sexes,  and  1  Pet.  2.  [13.] 
ages,  are  taught  their  several  duties  in  the  word  of  God.  p^;  Jg^"  ^"^ 
For  the  word  of  God  is  bright,  givmg  light  unto  all  men's 

»  holy]  omitted  B.  «>  do]  doth  B. 


532 


The  Sixth  Part  of  the  Sermon 


eyes,  the  shining  lamp  directing  all  men's  paths  and  steps. 
Eph.  5. 14.      Let  us  therefore  awake  from  the  sleep  and  darkness  of  igno- 

1  Thess  0  4  5  1 

■  '  ■  ranee,  and  open  our  eyes,  that  we  may  see  the  light :  let  us 
rise  from  the  works  of  darkness,  that  we  may  escape  eternal 
darkness,  the  due  reward  thereof;  and  let  us  walk  in  the 
John  12. 35, 36.  light  of  God's  word  whiles  we  have  light,  as  becometh  the 
children  of  light ;  so  directing  the  steps  of  our  lives  in  that 
way  which  leadeth  to  life  everlasting,  that  we  may  finally 
iTim  6  Ye    ^^t^i^^       enjoy  the  same  ;  which  God  the  father  of  lights, 
Johns. [19.]    who  dwelleth  in  light  incomprehensible  and  inaccessible, 
grant  unto  us,  through  the  light  of  the  world,  our  saviour 
Jesus  Christ :  unto  whom  with  the  Holy  Ghost,  one  most 
glorious  God,  be  all  honour,  praise,  and  thanksgiving,  for 
ever  and  ever.  Amen. 

Thus  have  you  heard  the  sixth  part  of  this  homily. 
Noiv,  good  people,  let  us  pray. 
The  Prayer  as  before. 


A   Thanksgiving  for  the  Suppression  of  the  last 
Rebellion, 

0  HEAVENLY  and  most  merciful  Father,  the  defender 
of  those  that  put  their  trust  in  thee,  the  sure  fortress  of  all 
them  that  fleei'  to  thee  for  succour ;  who  of  thy  most  just 
judgments  for  our  disobedience  and  rebellion  against  thy 
holy  word,  and  for  our  sinful  and  wicked  living,  nothing 
answering  to  our  holy  profession,  whereby  we  have  given 
an  occasion  that  thy  holy  name  hath  been  blasphemed 
amongst  the  ignorant,  hast  of  late  both  sore  abashed  the 
whole  realm  and  people  of  England,  with  the  terror  and 
danger  of  rebellion,  thereby  to  awake  us  out  of  our  dead 
sleep  of  careless  security ;  and  hast  yet,  by  the  miseries 
following  the  same  rebel Uon,  more  sharply  punished  part  of 
our  countrymen  and  Christian  brethren,  who  have  more 
nearly  felt  the  same ;  and  most  dreadfully  hath  scourged 
some  of  the  seditious  persons  with  terrible  executions,  justly 
inflicted  for  their  disobedience  to  thee,  and  to  thy  servant 
their  sovereign,  to  the  example  of  us  all,  and  to  the  warn- 
ing, correction,  and  amendment  of  thy  servants,  of  thine 
accustomed  goodness,  turning  always  the  wickedness  of 
evil  men  to  the  profit  of  them  that  fear  thee  ;  who,  in  thy 
judgments  remembering  thy  mercy,  hast  by  thy  assistance 
given  the  victory  to  thy  servant  our  queen,  her  true  no- 


p  flee]  fly  B. 


against  wilful  Rebellion. 


533 


bility,  and  faithful  subjects,  with  so  Httle,  or  rather  no  ef- 
fusion of  Christian  blood,  as  also  might  justly  havei  ensued, 
to  the  exceeding  comfort  of  all  sorrowful  Christian  hearts, 
and  that  of  thy  fatherly  pity,  and  merciful  goodness  only, 
and  even  for  thine  own  name's  sake,  without  any  our  desert 
at  all.  Wherefore  we  render  unto  thee  most  humble  and 
hearty  thanks  for  these  thy  great  mercies  shewed  unto  us, 
who  had  deserved  sharper  punishment,  most  humbly  be- 
seeching thee  to  grant  unto  all  us  that  confess  thy  holy 
name,  and  profess  the  true  and  perfect  religion  of  thy  holy 
gospel,  thy  heavenly  grace  to  show  ourselves  in  our  living 
according  to  our  profession:  that  we,  truly  knowing  thee 
in  thy  blessed  word,  may  obediently  walk  in  thy  holy  com- 
mandments, and  that  we,  being  warned  by  this  thy  fatherly 
correction,  do  provoke  thy  just  wrath  against  us  no  more  ; 
but  may  enjoy  the  continuance  of  thy  great  mercies  to- 
wards us,  thy  right  hand,  as  in  this,  so  in  all  other  inva- 
sions, rebellions,  and  dangers,  continually  saving  and  de- 
fending our  church,  our  realm,  our  queen,  and  people  of 
England,  that  all  om  posterities  ensuing,  confessing  thy 
holy  name,  professing  thy  holy  gospel,  and  leading  an  holy 
life,  may  perpetually  praise  and  magnify  thee,  with  thy 
only  son  Jesus  Christ  our  saviour,  and  the  Holy  Ghost:  to 
whom  be  all  laud,  praise,  glory,  and  empire,  for  ever  and 
ever.  Amen. 


1  justly  have]  have  justly  B. 


CONSTITUTIONS 


C  A  X  0  ^'  S  ECCLESIASTICAL 


CONSTITUTIONS  and  CANONS  Ecclesiastical,  treated  upon 
by  the  Bishop  of  London,  president  of  the  Convocation  for 
the  Province  of  Canterbury,  and  the  rest  of  the  Bishops  and 
Clergy  of  the  said  Province :  and  agreed  upon  with  the 
King's  Majesty's  License,  in  their  Synod  begun  at  London, 
Anno  Domini  1603,  and  in  the  Year  of  the  reign  of  our  Sove- 
reign Lord  JAMES,  by  the  Grace  of  God,  King  of  England, 
France,  and  Ireland,  the  First,  and  of  Scotland  the  Thirty- 
seventh  :  and  nov^^  published  for  the  due  observation  of  them, 
by  his  Majesty's  authority  under  the  Great  Seal  of  England. 

J  AMES,  by  the  grace  of  God,  king  of  England,  Scotland,  France,  and 
Ireland,  defender  of  the  faith,  &c.  to  all  to  whom  these  presents  shall 
come,  greeting :  Whereas  our  bishops,  deans  of  om'  cathedral  chm'ches, 
archdeacons,  chapters,  and  colleges,  and  the  other  clergy  of  every  diocese 
within  the  province  of  Canterbury,  being  summoned  and  called  by  vir- 
tue of  our  writ  directed  to  the  most  reverend  father  in  God,  John,  late 
archbishop  of  Canterbury,  and  bearing  date  the  one  and  thirtieth  day 
of  January,  in  the  first  year  of  our  reign  of  England,  France,  and  Ire- 
land, and  of  Scotland  the  thirty-seventh,  to  have  appeared  before  him  in 
our  cathedral  church  of  St.  Paul  in  London  the  twentieth  day  of  March 
then  next  ensuing,  or  elsewhere,  as  he  should  have  thought  it  most  con- 
venient, to  treat,  consent,  and  conclude  upon  certain  difficult  and  urgent 
affairs  mentioned  in  the  said  writ :  did  thereupon,  at  the  time  appointed, 
and  within  the  cathedral  church  of  St.  Paul  aforesaid,  assemble  them- 
selves, and  appear  in  convocation  for  that  purpose,  according  to  our  said 
writ,  before  the  right  reverend  father  in  God,  Richard  bishop  of  London, 
duly  (upon  a  second  writ  of  ours,  dated  the  9th  day  of  March  aforesaid) 
authorized,  appointed,  and  constituted,  by  reason  of  the  said  archbishop 
of  Canterbury  his  death,  president  of  the  said  convocation,  to  execute 
those  things,  which,  by  virtue  of  our  first  writ,  did  appertain  to  him  the 
said  archbishop  to  have  executed,  if  he  had  lived  :  We,  for  divers  urgent 
and  weighty  causes  and  considerations  as  thereunto  especially  moving, 
of  our  especial  grace,  certain  knowledge,  and  mere  motion,  did,  by 
virtue  of  our  prerogative  royal,  and  supreme  authority  in  causes  ecclesi- 
astical, give  and  grant  by  our  several  letters  patent  under  our  great  seal 
46 


538 


Constitutions  and  Canons  Ecclesiastical 


of  England,  the  one  dated  the  twelfth  day  of  April  last  past,  and  the  other 
the  twenty-fifth  day  of  June  then  next  following,  full,  free,  and  lawful 
liberty,  license,  power,  and  authority  unto  the  said  bishop  of  London, 
president  of  the  said  convocation,  and  to  the  other  bishops,  deans,  arch- 
deacons, chapters,  and  colleges,  and  the  rest  of  the  clergy  before  mentioned, 
of  the  said  province,  that  they,  from  time  to  time,  during  our  first  parlia- 
ment now  prorogued,  might  confer,  treat,  debate,  consider,  consult,  and 
agree  of  and  upon  such  canons,  orders,  ordinances,  and  constitutions,  as 
they  should  think  necessary,  fit,  and  convenient,for  the  honour  and  service 
of  Almighty  God,  the  good  and  quiet  of  the  church,  and  the  better  gov- 
ernment thereof,  to  be  from  time  to  time  observed,  performed,  fulfilled, 
and  kept,  as  well  by  the  archbishops  of  Canterbury,  the  bishops,  and 
their  successors,  and  the  rest  of  the  whole  clergy  of  the  said  province  of 
Canterbury,  in  their  several  callings,  offices,  functions,  ministries,  de- 
grees, and  administrations ;  as  also  by  all  and  every  dean  of  the  arches, 
and  other  judge  of  the  said  archbishop's  courts,  guardians  of  spiritualities, 
chancellors,  deans  and  chapters,  archdeacons,  commissaries,  officials, 
registrars,  and  all  and  every  other  ecclesiastical  officers,  and  their  inferior 
ministers,  whatsoever,  of  the  same  province  of  Canterbury,  in  their 
and  every  of  their  distinct  courts,  and  in  the  order  and  manner  of  their 
and  every  of  their  proceedings;  and  by  all  other  persons  within  this 
realm,  as  far  as  lawfully,  being  members  of  the  church,  it  may  concern 
them,  as  in  our  said  letters  patent  amongst  other  clauses  more  at  large 
doth  appear.  Forasmuch  as  the  bishop  of  London,  president  of  the  said 
convocation,  and  others,  the  said  bishops,  deans,  archdeacons,  chapters, 
and  colleges,  with  the  rest  of  the  clergy,  having  met  together,  at  the 
time  and  place  before  mentioned,  and  then  and  there,  by  virtue  of  our 
said  authority  granted  unto  them,  treated  of,  concluded,  and  agreed 
upon  certain  Canons,  Orders,  Ordinances,  and  Constitutions,  to  the 
end  and  purpose  by  us  limited  and  prescribed  unto  them;  and  have 
thereupon  offered  and  presented  the  same  unto  us,  most  humbly  de- 
siring us  to  give  our  royal  assent  unto  their  said  Canons,  Orders,  Ordi- 
nances, and  Constitutions,  according  to  the  form  of  a  certain  statute  or 
act  of  parliament,  made  in  that  behalf  in  the  twenty-fifth  year  of  the 
reign  of  King  Henry  the  eighth,  and  by  our  said  prerogative  royal  and 
su  preme  authority  in  causes  ecclesiastical,  to  ratify  by  our  letters  patent 
under  our  great  seal  of  England,  and  to  confirm  the  same,  the  title  and 
tenor  of  them  being  word  for  Avord  as  ensueth: 


Constitutions  and  Canons  Ecclesiastical, 


539 


OF  THE  CHURCH  OF  ENGLAND. 

I.  The  King^s  Supremacy  over  the  Church  of  England,  in  Causes 
Ecclesiastical^  to  be  maintained. 

As  our  duty  to  the  king's  most  excellent  majesty  requireth,  we  first  decree  and 
ordain.  That  the  archbishop  of  Canterbury  (from  time  to  time),  all  bishops  of 
this  province,  all  deans,  archdeacons,  parsons,  vicars,  and  all  other  ecclesiastical 
persons,  shall  faithfully  keep  and  observe,  and  (as  mucli  as  in  them  lieth)  shall 
cause  to  be  observed  and  kept  of  others,  all  and  singular  laws  and  statutes,  made 
for  restoring  to  the  crown  of  tliis  kingdom  the  ancient  jurisdiction  over  the  state 
ecclesiastical,  and  abolishing  of  all  foreign  power  repugnant  to  the  same. 
Furthermore,  all  ecclesiastical  persons  having  cure  of  souls,  and  all  other  preach- 
ers, and  readers  of  divinity  lectures,  shall,  to  the  uttermost  of  their  wit,  know- 
ledge, and  learning,  purely  and  sincerely,  without  any  colour  or  dissimulation, 
teach,  manifest,  open,  and  declare,  four  times  every  year  at  the  least,  in  their 
sermons  and  other  collations  and  lectures,  that  all  usurped  and  foreign  power 
(forasmuch  as  the  same  hath  no  establishment  nor  ground  by  the  law  of  God) 
is  for  most  just  causes  taken  away  and  abolished  :  and  that  therefore  no  manner 
of  obedience,  or  subjection,  within  his  majesty's  realms  and  dominions,  is  due 
unto  any  such  foreign  power,  but  that  the  king's  power,  within  his  realms  of 
England,  Scotland,  and  Ireland,  and  all  other  his  dominions  and  countries,  is 
the  highest  power  under  God;  to  whom  all  men,  as  well  inhabitants,  as  born 
within  the  same,  do  by  God's  laws  owe  most  loyally  and  obedience,  afore  and 
above  all  other  powers  and  potentates  in  the  earth. 

II.  Impugners  of  the  Kijig^s  Supremacy  censured. 

Whosoever  shall  hereafter  affirm.  That  the  King's  majesty  hath  not  the  same 
authority  in  causes  ecclesiastical,  that  the  godly  kings  had  amongst  the  Jews  and 
Christian  emperors  of  the  primitive  church;  or  impeach  any  part  of  his  regal 
supremacy  in  the  said  causes  restored  to  the  crown,  and  by  the  laws  of  this 
realm  therein  established  ;  let  him  be  excommunicated  i]}^o  facto,  and  not  re- 
stored, but  only  by  the  archbishop,  after  his  repentance,  and  public  revocation 
of  those  his  wicked  errors. 

III.  The  Church  of  England,  a  true  and  ^Apostolical  Church. 

Whosoever  shall  hereafter  affirm.  That  the  Church  of  England,  by  law  esta- 
blished under  the  king's  majesty,  is  not  a  true  and  apostolical  church,  teaching 
and  maintaining  the  doctrine  of  the  apostles  ;  let  him  be  excommunicated  ipso 
facto,  and  not  restored,  but  only  by  the  archbishop,  after  his  repentance,  and 
public  revocation  of  this  his  wicked  error. 

IV.  Impugners  of  the  public  Worship  of  God,  established  i?i  the 

Church  of  England,  censured. 

Whosoever  shall  hereafter  affirm,  That  the  form  of  God's  worship  in  the 
Church  of  England,  established  by  law,  and  contained  in  the  Book  of  Common 


540 


Constitutions  and  Canons  Ecclesiastical, 


Prayer  and  Administration  of  Sacraments,  is  a  corrupt,  superstitious,  or  unlaw- 
ful worship  of  God,  or  containeth  any  thing  in  it  that  is  repugnant  to  the  scrip- 
tures ;  let  him  be  excommimicated  ipso  facto,  and  not  restored,  but  by  the  bishop 
of  the  place,  or  archbishop,  after  his  repentance,  and  public  revocation  of  such 
his  wicked  errors. 

V.  Impvgners  of  the  Articles  of  Religion^  established  in  the  Church 
of  England,  censured. 

Whosoever  shall  hereafter  affirm,  That  any  of  the  nine  and  thirty  Articles 
agreed  upon  by  the  archbishops  and  bishops  of  both  provinces,  and  the  whole 
clergy,  in  the  convocation  holden  at  London,  in  the  year  of  our  Lord  God  one 
thousand  five  hundred  sixty-two,  for  avoiding  diversities  of  opinions,  and  for 
the  establishing  Gonsent  touching  true  religion,  are  in  any  part  superstitious  or 
erroneous,  or  such  as  he  may  not  with  a  good  conscience  subscribe  unto;  let 
him  be  excommunicated  ipso  facto,  and  not  restored,  but  only  by  the  archbishop, 
after  his  repentance,  and  public  revocation  of  such  his  wicked  errors. 

VL  Impugners  of  the  Rites  and  Ceremonies,  established  in  the 
Church  of  England,  censured. 

Whosoever  shall  hereafter  affirm,  that  the  rites  and  ceremonies  of  the  Church 
of  England  by  law  established  are  wicked,  anti-christian,  or  superstitious,  or 
such  as,  being  commanded  by  lawful  authority,  men  who  are  zealously  and 
godly  affected,  may  not  with  any  good  conscience  approve  them,  use  them,  or, 
as  occasion  requireth,  subscribe  unto  them;  let  him  be  excommunicated  ipso 
facto,  and  not  restored  till  he  repent,  and  publicly  revoke  such  his  wicked 
errors. 

VIL  Impugners  of  the  Government  of  the  Church  of  England  by 
Archbishops,  Bishops,  censured. 

Whosoever  shall  hereafter  affirm.  That  the  government  of  the  Church  of  Eng- 
land under  his  majesty  by  archbishops,  bishops,  deans,  archdeacons,  and  the 
rest  that  bear  office  in  the  same,  is  anti-christian,  and  repugnant  to  the  word  of 
God;  let  him  be  excommunicated  ipso  facto^  and  so  continue  until  he  repent, 
and  publicly  revoke  such  his  wicked  errors. 

VIIL  Impugners  of  the  form  of  Consecrating  and  Ordering  Archbi- 
shops, Bishops,  Sf^c,  in  the  Church  of  England,  censured. 

Whosoever  shall  hereafter  affirm  or  teach,  That  the  form  and  manner  of  mak- 
ing and  consecrating  bishops,  priests,  and  deacons,  containeth  any  thing  in  it 
that  is  repugnant  to  the  word  of  God,  or  that  they  who  are  made  bishops,  priests, 
or  deacons,  in  that  form,  are  not  lawfully  made,  nor  ought  to  be  accounted, 
either  by  themselves  or  others,  to  be  truly  either  bishops,  priests,  or  deacons, 
until  they  have  some  other  calling  to  those  divine  offices;  let  him  be  excommu- 
nicated ipso  facto,  not  to  be  restored  until  he  repent,  and  publicly  revoke  such 
his  wicked  errors. 


X 


Constitutions  and  Canons  Ecclesiastical.  541 

IX.  Authors  of  Schism  in  the  Church  of  England  censured. 

Whosoever  shall  hereafter  separate  themselves  from  the  communion  of  saints, 
as  it  is  approved  by  the  apostles'  rules,  in  the  Church  of  England,  and  combine 
themselves  together  in  a  new  brotherhood,  accounting  the  Christians,  who  are 
conformable  to  the  doctrine,  government,  rites  and  ceremonies  of  the  Church  of 
England,  to  be  profane,  and  unmeet  for  them  to  join  with  in  Christian  profes- 
sion;  let  them  be  excommunicated  ipso  facto,  and  not  restored  but  by  the  arch- 
bishop, after  their  repentance,  and  public  revocation  of  such  their  wicked  errors. 

X.  Maintainers  of  Schismatics  in  the  Church  of  England  censured. 

Whosoever  shall  hereafter  affirm,  That  such  ministers  as  refuse  to  subscribe 
to  the  form  and  manner  of  God's  worship  in  the  Church  of  England,  prescribed 
in  the  Communion  Book,  and  their  adherents,  may  truly  take  unto  them  the 
name  of  another  church  not  established  by  law,  and  dare  presume  to  publish  it, 
That  this  their  pretended  church  hath  of  long  time  groaned  under  the  burden  of 
certain  grievances  imposed  upon  it,  and  upon  the  members  thereof  before  men- 
tioned, by  the  Church  of  England,  and  the  orders  and  constitutions  therein  by 
law  established  ;  let  them  be  excommunicated,  and  not  restored  until  ihey  repent, 
and  publicly  revoke  such  their  wicked  errors. 

XI.  Maintainers  of  Conventicles  censured. 

Whosoever  shall  hereafter  affirm  or  maintain,  That  there  are  within  this  realm 
other  meetings,  assemblies,  or  congregations  of  the  king's  born  subjects,  than 
such  as  by  the  laws  of  this  land  are  held  and  allowed,  which  may  rightly  chal- 
lenge to  themselves  the  name  of  true  and  lawful  churches  ;  let  him  be  excom- 
municated, and  not  restored,  but  by  the  archbishop,  after  his  repentance,  and 
public  revocation  of  such  his  wicked  errors. 

XII.  Maintainers  of  Constitutions  made  in  Conventicles  censured. 

Whosoever  shall  hereafter  affirm.  That  it  is  lawful  for  any  sort  of  ministers  and 
lay-persons,  or  of  either  of  them,  to  join  together,  and  make  rules,  orders,  or  con- 
stitutions in  causes  ecclesiastical,  without  the  king's  authority,  and  shall  submit 
themselves  to  be  ruled  and  governed  by  them  ;  let  them  be  excommunicated 
ipso  facto,  and  not  be  restored  until  they  repent,  and  publicly  revoke  those  their  - 
wicked  and  anabaptistical  errors. 


OF  DIVINE  SERVICE,  AND  ADMINISTRATION  OF  THE 
SACRAxMENTS. 

XIII.  Due  Celebration  of  Sundays  and  Holy-days. 

All  manner  of  persons  within  the  Church  of  England  shall  from  henceforth 
celebrate  and  keep  the  Lord's  day,  commonly  called  Sunday,  and  other  holy- 

46* 


542 


Constilittions  and  Canons  Ecclesiastical, 


days,  aocordinor  to  God's  holy  will  and  pleasure,  and  the  orders  of  the  Church 
of  England  prescribed  in  that  behalf;  that  is,  in  hearing  the  word  of  God  read 
and  taught;  in  private  and  public  prayers;  in  acknowledging  their  offences  to 
God,  and  amendment  of  the  same;  in  reconciling  themselves  charitably  to  their 
neighbours,  where  displeasure  hath  been;  in  oftentimes  receiving  the  commu- 
nion of  the  body  and  blood  of  Christ;  in  visiting  of  the  poor  and  sick;  using 
all  godly  and  sober  conversation. 

XIV.  The  prescript  form  of  Divine  Service  to  be  used  on  Sundays 

and  Holy -days. 

The  common  prayer  shall  be  said  or  sung  distinctly  and  reverently  upon  such 
days  as  are  appointed  to  be  kept  holy  by  the  Book  of  Common  Prayer,  and 
their  eves,  and  at  convenient  and  usual  times  of  those  days,  and  in  such  place 
of  every  church  as  the  bishop  of  the  diocese,  or  ecclesiastical  ordinary  of  the 
place,  shall  think  meet  for  the  largeness  or  straitness  of  the  same,  so  as  the  peo- 
ple may  be  most  edified.  All  ministers  likewise  shall  observe  the  orders,  rites, 
and  ceremonies  prescribed  in  the  Book  of  Common  Prayer,  as  well  in  reading 
the  holy  Scriptures,  and  saying  of  prayers,  as  in  administration  of  the  sacra- 
ments, without  either  diminishing  in  regard  of  preaching,  or  in  any  other  re- 
spect, or  adding  any  thing  in  the  matter  or  form  thereof. 

XV.  The  Litany  to  be  read  on  Wednesdays  and  Fridays. 

The  litany  shall  be  said  or  sung  when,  and  as  it  is  set  down  in  the  Book  of 
Common  Prayer,  by  the  parsons,  vicars,  ministers,  or  curates,  in  all  cathedral, 
collegiate,  parish  churches,  and  chapels,  in  some  convenient  place,  according  to 
the  discretion  of  the  bishop  of  the  diocese,  or  ecclesiastical  ordinary  of  the  place. 
And  that  we  may  speak  more  particularly,  upon  Wednesdays  and  Fridays 
weekly,  though  they  be  not  holy-days,  the  minister,  at  the  accustomed  hours  of 
service,  sliall  resort  to  the  church  or  chapel,  and,  warning  being  given  to  the 
people  by  tolling  of  a  bell,  shall  say  the  litany  prescribed  in  the  Book  of  Com- 
mon Prayer;  whereunto  we  wish  every  householder  dwelling  within  half  a  mile 
of  the  church  to  come,  or  send  one  at  the  least  of  his  household,  fit  to  join  with 
the  minister  in  prayers. 

XVI.  Colleges  to  use  the  prescript  form  of  Divine  Service. 

In  the  whole  divine  service,  and  administration  of  the  holy  communion,  in  all 
colleges  and  halls  in  both  universities,  the  order,  form,  and  ceremonies  shall  be 
duly  observed,  as  they  are  set  down  and  prescribed  in  the  Book  of  Common 
Prayer,  without  any  omission  or  alteration. 

XVIT.  Students  in  Colleges  to  wear  Surplices  in  time  of  Divine 

Service. 

All  masters  and  fellows  of  colleges  or  halls,  and  all  the  scholars  and  students 
in  either  of  the  universities,  shall,  in  their  churches  and  chapels,  upon  all  San- 
days,  holy-days,  and  their  eves,  at  the  time  of  divine  service,  wear  surplices, 
according  to  the  order  of  the  Church  of  England :  and  such  as  are  graduates 


Constiiuiions  and  Canons  Ecclesiastical, 


543 


shall  agreeably  wear  with  their  surplices  such  hoods  as  do  severally  appertain 
unto  their  degrees. 

XVIII.      reverence  and  attention  to  be  used  within  the  Church  i?i 
time  of  Divine  Service. 

In  the  time  of  divine  service,  and  of  every  part  thereof,  all  due  reverence  is  to 
be  used  ;  for  it  is  according  to  the  aposde's  rule,  Let  all  things  be  done  decently 
and  according  to  order;  answerably  to  which  decency  and  order,  we  judge 
these  our  directions  following:  No  man  shall  cover  his  head  in  the  church  or 
chapel  in  the  time  of  divine  service,  except  he  have  some  infirmity ;  in  which 
case  let  him  wear  a  nightcap  or  coif.  All  manner  of  persons  then  present  shall 
reverently  kneel  upon  their  knees,  when  the  general  Confession,  Liiany,  and 
other  prayers  are  read;  and  shall  stand  up  at  the  saying  of  the  Belief,  according 
to  the  rules  in  that  behalf  prescribed  in  the  Book  of  Common  Prayer:  and  like- 
wise when  in  time  of  divine  service  the  Lord  Jesus  shall  be  mentioned,  due  and 
lowly  reverence  shall  be  done  by  all  persons  present,  as  it  hath  been  accustomed  ; 
testifying  by  these  outward  ceremonies  and  gestures,  their  inward  humility, 
Christian  resolution,  and  due  acknowledgment  that  the  Lord  Jesus  Christ,  the 
true  eternal  Son  of  God,  is  the  only  Saviour  of  the  world,  in  whom  alone  all  the 
mercies,  graces,  and  promises  of  God  to  mankind,  for  this  life,  and  the  life  to 
come,  are  fully  and  wholly  comprised.  None,  either  man,  woman,  or  child,  of 
what  calling  soever,  shall  be  otherwise  at  such  times  busied  in  the  church,  than 
in  quiet  attendance  to  hear,  mark,  and  understand  that  which  is  read,  preached, 
or  ministered;  saying  in  their  due  places  audibly  with  the  minister,  the  Con- 
fession, the  Lord's  Prayer,  and  the  Creed;  and  making  such  other  answers  to 
the  public  prayers,  as  are  appointed  in  the  Book  of  Common  Prayer:  neither 
shall  they  disturb  the  service  or  sermon,  by  walking  or  talking,  or  any  other 
way  ;  nor  depart  out  of  the  church  during  the  time  of  service  or  sermon,  without 
some  urgent  or  reasonable  cause. 

XIX.  Loiterers  not  to  be  suffered  near  the  Church  in  time  of 

Divine  Service. 

The  church-wardens  or  questmen,  and  their  assistants,  shall  not  suffer  any 
idle  persons  to  abide  either  in  the  church-yard,  or  church-porch,  during  the  time 
of  divine  service,  or  preaching;  but  shall  cause  them  either  to  come  in,  or  to 
depart. 

XX.  Bread  and  Wine  to  be  provided  against  every  Communion. 

The  church-wardens  of  every  parish,  against  the  time  of  every  communion, 
shall  at  the  charge  of  the  parish,  with  the  advice  and  direction  of  the  minister, 
provide  a  sufficient  quantity  of  fine  white  bread,  and  of  good  and  wholesome 
wine,  for  the  number  of  communicants  that  shall  from  time  to  time  receive 
there :  which  wine  we  require  to  be  brought  to  the  communion-table  in  a  clean 
and  sweet  standing  pot  or  stoop  of  pewter,  if  not  of  purer  metal. 

XXI.  The  Communion  to  be  thrice  a  Year  received. 
In  every  parish-church  and  chapel,  where  sacraments  are  to  be  administered 


544 


Constitutions  and  Canons  Ecclesiastical. 


within  tliis  realm,  the  holy  communion  shall  be  administered  by  the  parson, 
■vicar,  or  minister,  so  often,  and  at  such  times,  as  every  parishioner  may  com- 
municate at  the  least  thrice  in  the  year,  (whereof  the  feast  of  Easter  to  be  one,) 
according  as  they  are  appointed  by  the  Book  of  Common  Prayer.  Provided, 
That  every  minister,  as  oft  as  he  administereth  the  communion,  shall  first  re- 
ceive that  sacrament  himself.  Furthermore,  no  bread  or  wine  newly  brought 
shall  be  used  ;  but  first  the  words  of  institution  shall  be  rehearsed,  when  the 
said  bread  and  wine  be  present  upon  the  communion-table.  Likewise  the 
minister  shall  deliver  both  the  bread  and  the  wine  to  every  communicant  sever- 
ally. 

XXII.  Warning  to  be  given  beforehand  for  the  Communion. 

Whereas  every  lay  person  is  bound  to  receive  the  holy  communion  thrice 
every  year,  and  many  notwithstanding  do  not  receive  that  sacrament  once  in  a 
year,  we  do  require  every  minister  to  give  warning  to  his  parishioners  publicly 
in  the  church  at  morning  prayer,  the  Sunday  before  every  time  of  his  adminis- 
tering that  holy  sacrament,  for  their  better  preparation  of  themselves;  which 
said  warning  we  enjoin  the  said  parishioners  to  accept  and  obey,  under  the 
penalty  and  danger  of  the  law. 

XXIII.  Students  in  Co/leges  to  receive  the  Communion  four 

times  a  Year. 

In  all  colleges  and  halls  within  both  the  universities,  the  masters  and  fellows, 
such  especially  as  have  any  pupils,  shall  be  careful  that  all  their  said  pupils, 
and  the  rest  that  remain  amongst  them,  be  well  brought  up,  and  throughly 
instructed  in  points  of  religion,  and  that  they  do  diligently  frequent  public 
service  and  sermons,  and  receive  the  holy  communion  ;  which  we  ordain  to 
be  administered  in  all  such  colleges  and  halls  the  first  or  second  Sunday  of 
every  month,  requiring  all  the  said  masters,  fellows,  and  scholars,  and  all  the 
rest  of  the  students,  otficers,  and  all  other  the  servants  there,  so  to  be  ordered, 
that  every  one  of  them  shall  communicate  four  times  in  the  year  at  the  least, 
kneeling  reverently  and  decently  upon  their  knees,  according  to  the  order  of  the 
Communion-book  prescribed  in  that  behalf. 

XXIV.  Copes  to  be  worn  in  Cathedral  Churches  by  those  that 
administer  the  Communion. 

In  all  cathedral  and  collegiate  churches,  the  holy  communion  shall  be  adminis- 
tered upon  principal  feast-days,  sometimes  by  the  bishop,  if  he  be  present,  and 
sometimes  by  the  dean,  and  at  sometimes  by  a  canon  or  prebendary,  the  prin- 
cipal minister  using  a  decent  cope,  and  being  assisted  with  the  gospeller  and 
epistler  agreeably,  according  to  the  advertisements  published  anno  7  Eliz. 
The  said  communion  to  be  administered  at  such  times,  and  with  such  limitation, 
as  is  specified  in  the  Book  of  Common  Prayer.  Provided,  That  no  such 
limitation  by  any  construction  shall  be  allowed  of,  but  that  all  deans,  wardens, 
masters,  or  heads  of  cathedral  and  collegiate  churches,  prebendaries,  canons, 
vicars,  petty  canons,  singing  men,  and  all  others  of  the  foundation,  shall  receive 
the  communion  four  times  yearly  at  the  least. 


Constitutions  and  Canons  Ecclesiastical. 


545 


XXV.  Surplices  and  Hoods  to  be  tvorn  in  Cathedral  Churches, 
when  there  is  no  Communion. 

'  In  the  time  of  divine  service  and  prayers,  in  all  cathedral  and  collegiate  churches, 
when  there  is  no  communion,  it  shall  be  sufficient  to  wear  surplices ;  saving 
that  all  deans,  masters,  and  heads  of  collegiate  churches,  canons,  and  prebend- 
aries, being  graduates,  shall  daily,  at  the  times  both  of  prayer  and  preaching, 
wear  with  their  surplices  such  hoods  as  are  agreeable  to  their  degrees. 

XXVI.  Notorious  Offenders  not  to  be  admitted  to  the  Communion. 

No  minister  shall  in  any  wise  admit  to  the  receiving  of  the  holy  communion, 
any  of  his  cure  or  flock,  which  be  openly  known  to  live  in  sin  notorious,  with- 
out repentance  ;  nor  any  who  have  maliciously  and  openly  contended  with  their 
neighbours,  until  they  shall  be  reconciled  ;  nor  any  church-wardens  or  side-men, 
who  having  taken  their  oaths  to  present  to  their  ordinaries  all  such  public 
ofl^ences  as  they  are  particularly  charged  to  inquire  of  in  their  several  parishes, 
shall  (notwithstanding  their  said  oaths,  and  that  their  faithful  discharging  of 
them  is  the  chief  means  whereby  public  sins  and  offences  may  be  reformed 
and  punished)  wittingly  and  willingly,  desperately  and  irreligiously,  incur  the 
horrible  crime  of  perjury,  either  in  neglecting  or  in  refusing  to  present  such  of 
the  said  enormities  and  public  off'ences,  as  they  know  themselves  to  be  com- 
mitted in  their  said  parishes,  or  are  notoriously  offensive  to  the  congregation 
there  ;  although  they  be  urged  by  some  of  their  neighbours,  or  by  their  minister, 
or  by  their  ordinary  himself,  to  discharge  their  consciences  by  presenting  of 
them,  and  not  to  incur  so  desperately  the  said  horrible  sin  of  perjury. 

XXVII.  Schismatics  not  to  be  admitted  to  the  Communion. 

No  minister,  when  he  celebrateth  the  communion,  shall  wittingly  administer 
the  same  to  any  but  to  such  as  kneel,  under  pain  of  suspension,  nor  under  the 
like  pain  to  any  that  refuse  to  be  present  at  public  prayers,  according  to  the 
orders  of  the  Church  of  England;  nor  to  any  that  are  common  and  notorious 
depravers  of  the  Book  of  Common  Prayer  and  Administration  of  the  Sacra- 
ments, and  of  the  orders,  rites,  and  ceremonies  therein  prescribed,  or  of  any 
thing  that  is  contained  in  any  of  the  articles  agreed  upon  in  the  convoca- 
tion, one  thousand  five  hundred  sixty  and  two,  or  of  any  thing  contained  in  the 
book  of  ordering  the  priests  and  bishops;  or  to  any  that  have  spoken  against 
and  depraved  his  majesty's  sovereign  authority  in  causes  ecclesiastical;  except 
every  such  person  shall  first  acknowledge  to  the  minister,  before  the  church- 
wardens, his  repentance  for  the  same,  and  promise  by  word  (if  he  cannot  write) 
that  he  will  do  so  no  more;  and  except  (if  he  can  write)  he  shall  first  do  the 
same  under  his  hand-writing,  to  be  delivered  to  the  minister,  and  by  him  sent 
to  the  bishop  of  the  diocese,  or  ordinary  of  the  place.  Provided,  That  every 
minister  so  repelling  any,  as  is  specified  either  in  this  or  in  the  next  precedent 
Constitution,  shall,  upon  complaint,  or  being  required  by  the  ordinary,  signify 
the  cause  thereof  unto  him,  and  therein  obey  his  order  and  direction. 


546 


Constitutions  and  Canons  Ecclesiastical. 


XXVIII.  Strangers  not  to  be  admitted  to  the  Communion. 

The  church-wardens  or  questmen,  and  their  assistants,  shall  mark,  as  well  as 
the  minister,  whether  all  and  every  of  the  parishioners  come  so  often  every 
year  to  the  holy  communion,  as  the  laws  and  our  Constitutions  do  require;  and 
whether  any  strangers  come  often  and  commonly  from  other  parishes  to  their 
church  ;  and  shall  shew  their  minister  of  them,  lest  perhaps  they  be  admitted 
to  the  Lord's  table  amongst  others,  which  they  shall  forbid;  and  remit  such 
home  to  their  own  parish-churches  and  ministers,  there  to  receive  the  commu- 
nion with  the  rest  of  their  own  neighbours. 

XXIX.  Fathers  not  to  be  Godfathers  in  Baptism,  and  Children  not 

Commu  nicants. 

No  parent  shall  be  urged  to  be  present,  nor  be  admitted  to  answer  as  godfather 
for  his  own  child  ;  nor  any  godfather  or  godmother  shall  be  suffered  to  make 
any  other  answer  or  speech,  than  by  the  Book  of  Common  Prayer  is  prescribed 
in  that  behalf :  neither  shall  any  person  be  admitted  godfather  or  godmother  to 
any  child  at  christening  or  confirmation,  before  the  said  person  so  undertaking 
hath  received  the  holy  communion. 

XXX.  The  laiofal  use  of  the  Cross  in  Baptism  explained. 

We  are  sorry  that  his  majesty's  most  princely  care  and  pains  taken  in  the  con- 
ference at  Hampton-Court,  amongst  many  other  points,  touching  this  one  of 
the  cross  in  baptism,  hath  taken  no  better  effect  with  many,  but  that  still  the 
use  of  it  in  baptism  is  so  greatly  stuck  at  and  impugned.  For  the  further  de- 
claration therefore  of  the  true  use  of  this  ceremony,  and  for  the  removing  of 
all  such  scruple,  as  might  any  ways  trouble  the  consciences  of  them  who  are 
indeed  rightly  religious,  following  the  royal  steps  of  our  most  worthy  king, 
because  he  therein  foUoweth  the  rules  of  the  scriptures,  and  the  practice  of  the 
primitive  Church ;  we  do  commend  to  all  the  true  members  of  the  Church  of 
England  these  our  directions  and  observations  ensuing. 

First,  it  is  to  be  observed,  that  although  the  Jews  and  Ethnicks  derided  both 
the  apostles  and  the  rest  of  the  Christians,  for  preaching  and  believing  in  him 
who  was  crucified  upon  the  cross;  yet  all,  both  apostles  and  Christians,  were 
so  far  from  being  discouraged  from  their  profession  by  the  ignominy  of  the 
cross,  as  they  rather  rejoiced  and  triumphed  in  it.  Yea,  the  Holy  Ghost  by 
the  mouths  of  the  apostles  did  honour  the  name  of  the  cross  (being  hateful 
among  the  Jews)  so  far,  that  under  it  he  comprehended  not  only  Christ  cruci- 
fied, but  the  force,  effects,  and  merits  of  his  death  and  passion,  with  all  the 
comforts,  fruits,  and  promises,  which  we  receive  or  expect  thereby. 

Secondly,  the  honour  and  dignity  of  the  name  of  the  cross  begat  a  reverend 
estimation  even  in  the  apostles'  times  (for  ought  that  is  known  to  the  contrary) 
of  the  sign  of  the  cross,  which  the  Christians  shortly  after  used  in  all  their 
actions  ;  thereby  making  an  outward  show  and  profession,  even  to  the  astonish- 
ment of  the  Jews,  that  they  were  not  ashamed  to  acknowledge  him  for  their 
Lord  and  Saviour,  who  died  for  them  upon  the  cross.  And  this  sign  they  did 
not  only  use  themselves  with  a  kind  of  glory,  when  they  met  with  any  Jews, 
but  signed  therewith  their  children  when  they  were  christened,  to  dedicate  them 


Constitutions  and  Canons  EccIesiasticaL 


547 


by  that  badge  to  his  service,  whose  benefits  bestowed  upon  them  in  baptism  the 
name  of  the  cross  did  represent.  And  this  use  of  the  sign  of  the  cross  in 
baptism  was  held  in  the  primitive  Church,  as  well  by  the  Greeks  as  the  Latins, 
with  one  consent  and  great  applause.  At  what  time,  if  any  had  opposed  them- 
selves against  it,  they  would  certainly  have  been  censured  as  enemies  of  the 
name  of  the  cross,  and  consequently  of  Christ's  merits,  the  sign  whereof  they 
could  no  better  endure.  This  continual  and  general  use  of  the  sign  of  the  cross 
is  evident  by  many  testimonies  of  the  ancient  fathers. 

Thirdly,  it  must  be  confessed,  that  in  process  of  time  the  sign  of  the  cross 
was  greatly  abused  in  the  church  of  Rome,  especially  after  that  corruption  of 
popery  had  once  possessed  it.  But  the  abuse  of  a  thing  doth  not  take  away  the 
lawful  use  of  it.  Xay,  so  far  was  it  from  the  purpose  of  the  Church  of  England 
to  forsake  and  reject  the  Churches  of  Italy,  France,  Spain,  Germany,  or  any 
such  like  Churches,  in  all  things  which  they  held  and  practised,  that,  as  the 
Apology  of  the  Church  of  England  confesseth,  it  doth  with  reverence  retain 
those  ceremonies,  which  do  neither  endamage  the  Church  of  God,  nor  offend 
the  minds  of  sober  men;  and  only  departed  from  them  in  those  particular  points, 
wherein  they  were  fallen  both  from  themselves  in  their  ancient  integrity,  and 
from  the  apostolical  Churches,  which  were  their  first  founders.  In  which 
respect,  amongst  some  other  very  ancient  ceremonies,  the  sign  of  the  cross  in 
baptism  hath  been  retained  in  this  Church,  both  by  the  judgment  and  practice  of 
those  reverend  fathers  and  great  divines  in  the  days  of  king  Edward  the  Sixth, 
of  whom  some  constantly  suffered  for  the  profession  of  the  truth;  and  others 
being  exiled  in  the  time  of  queen  Mary,  did  after  their  return,  in  the  beginning 
of  the  reign  of  our  late  dread  sovereign,  continually  defend  and  use  the  same. 
This  resolution  and  practice  of  our  Church  hath  been  allowed  and  approved  by 
the  censure  upon  the  Communion-book  in  king  Edward  the  Sixth  his  days,  and 
by  the  Harmony  of  Confessions  of  later  years  :  because  indeed  the  use  of  this 
sign  in  baptism  was  ever  accompanied  here  with  such  sufficient  cautions  and 
exceptions  against  all  popish  superstition  and  error,  as  in  the  like  cases  are 
either  fit  or  convenient. 

First,  the  Church  of  England,  since  the  abolishing  of  popery,  hath  ever  held 
and  taught,  and  so  doth  hold  and  teach  still,  that  the  sign  of  the  cross  used  in 
baptism  is  no  part  of  the  substance  of  that  sacrament :  for  when  the  minister, 
dipping  the  infant  in  water,  or  laying  water  upon  the  face  of  it,  (as  the  manner 
also  is.)  hath  pronounced  these  words,  "I  baptize  thee  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,"  the  infant  is  fully  and  perfectly 
baptized.  So  as  the  sign  of  the  cross  being  afterwards  used,  doth  neither  add 
any  thing  to  the  virtue  and  perfection  of  baptism,  nor  being  omitted  doth  detract 
anything  from  the  effect  and  substance  of  it. 

Secondly,  it  is  apparent  in  the  Communion-book,  that  the  infant  baptized  is, 
by  virtue  of  baptism,  before  it  be  signed  with  the  sign  of  the  cross,  received 
into  the  congregation  of  Christ's  flock,  as  a  perfect  member  thereof,  and  not  by 
any  power  ascribed  unto  the  sign  of  the  cross.  So  that  for  the  very  remem- 
brance of  the  cross,  which  is  very  precious  to  all  them  that  rightly  believe  in 
Jesus  Christ,  and  in  the  other  respects  mentioned,  the  Church  of  England  hath 
retained  still  the  sign  of  it  in  baptism  :  following  therein  the  primitive  and  apos- 
tolical Churches;  and  accounting  it  a  lawful  outward  ceremony  and  honourable 
badge,  whereby  the  infant  is  dedicated  to  the  service  of  him  that  died  upon  the 
cross,  as  by  the  words  used  in  the  Book  of  Common  Prayer  it  may  appear. 


548 


Constitutions  and  Canons  Ecclesiastical, 


Lastly,  the  use  of  the  sign  of  the  cross  in  baptism,  being  thus  purged  from  all 
jiopish  superstition  and  error,  and  reduced  in  the  Church  of  England  to  the 
primary  institution  of  it,  upon  those  true  rules  of  doctrine  concerning  things 
indifferent,  which  are  consonant  to  the  word  of  God,  and  the  judgment  of  all 
the  ancient  fathers,  we  hold  it  the  part  of  every  private  man,  bolli  minister  and 
other,  reverently  to  retain  the  true  use  of  it  prescribed  by  public  authority;  con- 
sidering that  things  of  themselves  indifferent  do  in  some  sort  alter  their  natures, 
when  they  are  either  commanded  or  forbidden  by  a  lawful  magistrate  ;  and  may 
not  be  omitted  at  every  man's  pleasure,  contrary  to  the  law,  when  they  be  com- 
manded, nor  used  when  they  are  prohibited. 


MINISTERS,  THEIR  ORDINATION,  FUNCTION,  AND  CHARGE. 

XXXI.  Four  solemn  Times  appointed  for  the  making  of  Ministers. 

Forasmuch  as  the  ancient  fathers  of  the  Church,  led  by  example  of  the  apostles, 
appointed  prayers  and  fasts  to  be  used  at  the  solemn  ordering  of  ministers;  and 
to  that  purpose  allotted  certain  times,  in  which  only  sacred  orders  might  be  given 
or  conferred :  we,  following  their  holy  and  religious  example,  do  constitute  and 
decree,  that  no  deacons  or  ministers  be  made  and  ordained,  but  only  upon  the 
Sundays  immediately  following  Jejunia  quatuor  temporirm,  commonly  called 
*' Ember  weeks,"  appointed  in  ancient  time  for  prayer  and  fasting,  (purposely 
for  this  cause  at  their  hist  institution,)  and  so  continued  at  this  day  in  the  Church 
of  England :  and  that  this  be  done  in  the  cathedral  or  parish-church  where  the 
bishop  resideth,  and  in  the  time  of  divine  service,  in  the  presence  not  only  of  the 
archdeacon,  but  of  the  dean  and  two  prebendaries  at  the  least,  or  (if  they  shall 
happen  by  any  lawful  cause  to  be  let  or  hindered)  in  the  presence  of  four  other 
grave  persons,  being  masters  of  arts  at  the  least,  and  allowed  for  public  preachers. 

XXXII.  Notie  to  be  made  Deacon  and  Minister  both  in  one  day. 

The  office  of  deacon  being  a  step  or  degree  to  the  ministry,  according  to  the 
judgment  of  the  ancient  fathers,  and  the  practice  of  the  primitive  church  ;  we 
do  ordain  and  appoint,  that  hereafter  no  bishop  shall  make  any  person,  of  what 
qualities  or  gifts  soever,  a  deacon  and  a  minister  both  together  upon  one  day; 
but  that  the  order  in  that  behalf  prescribed  in  the  book  of  making  and  consecrating 
bishops,  priests,  and  deacons,  be  strictly  observed.  Not  that  always  every 
deacon  should  be  kept  from  the  ministry  for  a  whole  year,  when  the  bishop  shall 
find  good  cause  to  the  contrary :  but  that  there  being  now  four  times  appointed 
in  every  year  for  the  ordination  of  deacons  and  ministers,  there  may  ever  be 
some  time  of  trial  of  their  behaviour  in  the  office  of  deacon,  before  they  be  ad- 
mitted to  the  order  of  priesthood. 

XXXIII.  The  Titles  of  such  as  are  to  be  made  Ministers. 

It  hath  been  long  since  provided  by  many  decrees  of  the  ancient  fathers,  that 
none  should  be  admitted  either  deacon  or  priest,  who  had  not  first  some  certain 


Constitutions  and  Canons  Ecclesiastical. 


549 


place  where  he  might  use  his  function.  According  to  which  examples  w^e  do 
ordain,  that  henceforth  no  person  shall  be  admitted  iuto  sacred  orders,  except  he 
shall  at  that  time  exhibit  to  the  bishop,  of  whom  he  desireth  imposition  of  hands, 
a  presentation  of  himself  to  some  ecclesiastical  preferment  then  void  in  that 
diocese;  or  shall  bring  to  the  said  bishop  a  true  and  undoubted  certificate,  that 
either  he  is  provided  of  some  church  within  the  said  diocese,  where  he  may- 
attend  the  cure  of  souls,  or  of  some  minister's  place  vacant,,  either  in  the  cathedral 
church  of  that  diocese,  or  in  some  other  collegiate  church  therein  also  situate, 
where  he  may  execute  his  ministry;  or  that  he  is  a  fellow,  or  in  right  as  a  fel- 
low, or  to  be  a  conduct  or  chaplain  in  some  college  in  Cambridge  or  Oxford ;  or 
except  he  be  a  master  of  arts  of  five  years'  standing,  that  liveth  of  his  own  charge 
in  either  of  the  universities;  or  except  by  the  bisliop  himself,  that  doth  ordain 
him  minister,  he  be  shordy  after  to  be  admitted  either  to  some  benefice  or  curate- 
ship  then  void.  And  if  any  bishop  shall  admit  any  person  into  the  ministry, 
that  hath  none  of  these  titles  as  is  aforesaid,  then  he  sliall  keep  and  maintain 
him  with  all  things  necessary,  till  he  do  prefer  him  to  some  ecclesiastical  living. 
And  if  the  said  bishop  shall  refuse  so  to  do,  he  shall  be  suspended  by  the  arch- 
bishop, being  assisted  with  another  bishop,  from  giving  of  orders  by  the  space 
of  a  year. 

XXXIV.  The  Quality  of  such  as  are  to  he  made  Ministers. 

No  bishop  shall  henceforth  admit  any  person  into  sacred  orders,  which  is  not  of 
his  own  diocese,  except  he  be  either  of  one  of  the  universites  of  this  realm,  or 
except  he  shall  bring  letters  dimissory  (so  termed)  from  the  bishop  of  whose 
diocese  he  is;  and  desiring  to  be  a  deacon,  is  three  and  twenty  years  old;  and 
to  be  a  priest,  four  and  twenty  years  complete;  and  hath  taken  some  degree  of 
school  in  either  of  the  said  universities ;  or  at  the  least,  except  he  be  able  to  yield 
an  account  of  his  faith  in  Latin,  according  to  the  articles  of  religion  approved 
in  the  synod  of  the  bishops  and  clergy  of  this  realm,  one  thousand  five  hundred 
sixty  and  two,  and  to  confirm  the  same  by  sufficient  testimonies  out  of  the  holy 
scriptures;  and  except  moreover  he  shall  then  exhibit  letters  testimonial  of  his 
good  life  and  conversation,  under  the  seal  of  some  college  of  Cambridge  or 
Oxford,  where  before  he  remained,  or  of  three  or  four  grave  ministers,  together 
with  the  subscription  and  testimony  of  other  credible  persons,  who  have  known 
his  life  and  behaviour  by  the  space  of  three  years  next  before. 

XXXV.  The  Examination  of  such  as  are  to  be  made  Ministers, 

The  bishop,  before  he  admit  any  person  to  holy  orders,  shall  diligendy  examine 
him  in  the  presence  of  those  ministers  that  shall  assist  him  at  the  imposition  of 
hands  :  and  if  the  said  bishop  have  any  lawful  impediment,  he  shall  cause  the 
said  ministers  carefully  to  examine  every  such  person  so  to  be  ordered.  Pro- 
vided, that  they  who  shall  assist  the  bishop  in  examining  and  laying  on  of 
hands,  shall  be  of  his  cathedral  church,  if  they  may  conveniendy  be  had,  or 
other  eflScient  preachers  of  the  same  diocese,  to  the  number  of  three  at  the 
least:  and  if  any  bishop  or  suff'ragan  shall  adnut  any  to  sacred  orders  who 
is  not  so  qualified  and  examined,  as  before  we  have  ordained,  the  archbishop  of 
his  province,  having  notice  thereof,  and  being  assisted  therein  by  one  bishop, 
47 


550 


Constitutions  and  Canons  Ecclesiastical. 


shall  suspend  the  said  bishop  or  suffragan  so  offending,  from  making  either  dea- 
cons or  priests  for  the  space  of  two  years. 

XXXVI.  Subscription  required  of  such  as  are  to  be  made  Ministers, 

No  person  shall  hereafter  be  received  into  the  ministry,  nor  either  by  institution 
or  collation  admitted  to  any  ecclesiastical  living,  nor  suffered  to  preach,  to  cate- 
chize, or  to  be  a  lecturer  or  reader  of  divinity  in  either  university,  or  in  any 
cathedral  or  collegiate  church,  city,  or  market-town,  parish-church,  chapel,  or  in 
any  other  place  within  this  realm,  except  he  be  licensed  either  by  the  archbishop, 
or  by  the  bishop  of  the  diocese,  where  he  is  to  be  placed,  under  their  hands  and 
seals,  or  by  one  of  the  two  universities  under  their  seal  likewise  ;  and  except  he 
shall  first  subscribe  to  these  three  articles  following,  in  such  manner  and  sort  as 
we  have  here  appointed. 

I.  That  the  king's  majesty,  under  God,  is  the  only  supreme  governor  of  this 
realm,  and  of  all  other  his  highness's  dominions  and  countries,  as  well  in  all 
spiritual  or  ecclesiastical  things  or  causes,  as  temporal;  and  that  no  foreign 
prince,  person,  prelate,  state,  or  potentate  hath,  or  ought  to  have,  any  jurisdic- 
tion, power,  superiority,  pre-eminence,  or  authority,  ecclesiastical  or  spiritual, 
within  his  majesty's  said  realms,  dominions,  and  countries. 

II.  That  the  Book  of  Common  Prayer,  and  of  ordering  of  bishops,  priests, 
and  deacons,  containeth  in  it  nothing  contrary  to  the  word  of  God,  and  that  it 
may  lawfully  so  be  used;  and  that  he  himself  will  use  the  form  in  the  said 
book  prescribed,  in  public  prayer,  and  administration  of  the  sacraments,  and 
none  other. 

III.  That  he  alloweth  the  Book  of  Articles  of  Religion  agreed  upon  by  the 
archbishops  and  bishops  of  both  provinces,  and  the  whole  clergy  in  the  convoca- 
tion holden  at  London  in  the  year  of  our  Lord  God  one  thousand  five  hundred 
sixty  and  two;  and  that  he  acknowledgeth  all  and  every  the  articles  therein 
contained,  being  in  number  nine  and  thirty,  besides  the  ratification,  to  be  agree- 
able to  the  word  of  God. 

To  these  three  articles  whosoever  will  subscribe,  he  shall,  for  the  avoiding 
of  all  ambiguities,  subscribe  in  this  order  and  form  of  words,  setting  down  both 
his  Christian  and  surname,  viz.,  "I  N.  N.  do  willingly  2.ndi  ex  animo  subscribe  to 
these  three  articles  above  mentioned,  and  to  all  things  that  are  contained  in  them." 
And  if  any  bishop  shall  ordain,  admit,  or  license  any,  as  is  aforesaid,  except  he 
first  have  subscribed  in  manner  and  form  as  here  we  have  appointed,  he  shall  be 
suspended  from  giving  of  orders  and  licenses  to  preach,  for  the  space  of  twelve 
months.  But  if  either  of  the  universities  shall  offend  therein,  we  leave  them  to 
the  danger  of  the  law,  and  his  majesty's  censure. 

XXXVII.  Subscription  before  the  Diocesan. 

None  licensed,  as  is  aforesaid,  to  preach,  read  lecture,  or  catechize,  coming  to 
reside  in  any  diocese,  shall  be  permitted  there  to  preach,  read  lecture,  catechize, 
or  minister  the  sacraments,  or  to  execute  any  other  ecclesiastical  function,  by  what 
authority  soever  he  be  thereunto  admitted,  unless  he  first  consent  and  subscribe 
to  the  three  articles  before  mentioned,  in  the  presence  of  the  bishop  of  the  diocese, 
wherein  he  is  to  preach,  read  lecture,  catechize,  or  administer  the  sacraments, 
as  aforesaid. 


Constitutions  and  Canons  Ecclesiastical. 


551 


XXXVIII.  Revolters  after  subscription  censured. 

If  any  minister,  after  he  hath  once  subscribed  to  the  said  three  articles,  shall 
omit  to  use  the  form  of  prayer,  or  any  of  the  orders  or  ceremonies  prescribed  in 
the  Communion  Book,  let  him  be  suspended;  and  if  after  a  month  he  do  not 
reform  and  submit  himself,  let  him  be  excommunicated;  and  then  if  he  shall 
not  submit  himself  within  the  space  of  another  month,  let  him  be  deposed  from 
the  ministry. 

XXXIX.  Cautions  for  Imtitution  of  Ministers  into  Benefices. 

No  bishop  shall  institute  any  to  a  benefice,  who  hath  been  ordained  by  any  other 
bishop,  except  he  first  shew  unto  him  his  letters  of  orders,  and  bring-  him  a 
sufficient  testimony  of  his  former  good  life  and  behaviour,  if  the  bishop  shall 
require  it;  and  lastly,  shall  appear,  upon  due  examination,  to  be  worthy  of  his 
ministry. 

XL.  An  Oath  against  Simony  at  Institution  into  Benefices. 

To  avoid  the  detestable  sin  of  simony,  because  buying  and  sellinor  of  spi- 
ritual and  ecclesiastical  functions,  offices,  promotions,  dignities,  and  livings,  is 
execrable  before  God;  therefore  the  archbishop,  and  all  and  every  bishop  or 
bishops,  or  any  other  person  or  persons  having  authority  to  admit,  institute, 
collate,  install,  or  to  confirm  the  election  of  any  archbishop,  bishop,  or  other 
person  or  persons,  to  any  spiritual  or  ecclesiastical  function,  dignity,  promotion, 
title,  office,  jurisdiction,  place,  or  benefice  with  cure  or  without  cure,  or  to  any 
ecclesiastical  living  whatsoever,  shall,  before  every  such  admission,  institution, 
collation,  installation,  or  confirmation  of  election,  respectively  minister  to  every 
person  hereafter  to  be  admitted,  instituted,  collated,  installed,  or  confirmed  in  or 
to  any  archbishopric,  bishopric,  or  other  spiritual  or  ecclesiastical  function,  dig- 
nity, promotion,  tide,  office,  jurisdiction,  place,  or  benefice  with  cure  or  without 
cure,  or  in  or  to  any  ecclesiastical  living  whatsoever,  this  oath,  in  manner  and 
form  following,  the  same  to  be  taken  by  every  one  whom  it  concerneth  in  his 
own  person,  and  not  by  a  proctor:  /  N.  N.  do  swear.  That  I  have  made  no 
simoniacal payment,  contract,  or  promise,  directly  or  indirectly,  by  myself,  or 
by  any  other,  to  my  knowledge,  or  with  my  consent,  to  any  person  or  persons 
whatsoever,  for  or  concerning  the  procuring  and  obtcnning  of  this  ecclesiasti- 
ccd  dignity,  place,  preferment,  office,  or  living,  (respectively  and  particularly 
naming  the  same  whereunto  he  is  to  be  admitted,  instituted,  collated,  installed, 
or  confirmed,)  nor  will  at  any  time  hereafter  perform  or  sati  fy  any  such  kind 
of  payment,  contract,  or  promise  made  by  any  other  icithout  my  knowledge 
or  consent:  So  help  me  God,  through  Jesus  Christ. 

XLI.  Licenses  for  Plurality  of  Benefices  limited,  and  Residence 

enjoined. 

No  license  or  dispensation  for  the  keeping  of  more  benefices  with  cure  than 
one,  shall  be  granted  to  any  but  such  only  as  shall  be  thought  very  well  worthy  for 
his  learning,  and  very  well  able  and  sufficient  to  discharge  his  duty;  that  is, 
who  shall  have  taken  the  degree  of  a  master  of  arts  at  the  least  in  one  of  the 


552 


Constitutions  and  Canons  E<:clesias(icaL 


universities  of  this  realm,  and  be  a  public  and  sufficient  preacher  licensed. 
Provided  always,  that  he  be  by  a  good  and  sufficient  caution  bound  to  make  his 
personal  residence  in  each  his  said  benefices  for  some  reasonable  time  in  every 
year;  and  that  the  said  benefices  be  not  more  than  thirty  miles  distant  asunder; 
and  lastly,  that  he  have  under  him  in  the  benefice,  where  he  doth  not  reside, 
a  preacher  lawfully  allowed,  that  is  able  sufficiently  to  teach  and  instruct  the 
people. 

XLII.  Residence  of  Deans  in  their  Churches. 

Every  dean,  master,  or  warden,  or  chief  gfovernor  of  any  cathedral  or  collegiate 
church,  shall  be  resident  in  his  said  cathedral  or  collegiate  church  fourscore  and 
ten  days  conjunclim  or  divisim  in  every  year  at  the  least,  and  then  shall  con- 
tinue there  in  preaching  the  word  of  God,  and  keeping  good  hospitality,  except 
he  shall  be  otherwise  let  with  weighty  and  urgent  causes,  to  be  approved  by  the 
bishop  of  the  diocese,  or  in  any  other  lawful  sort  dispensed  wiih.  And  when 
he  is  present,  he,  with  the  rest  of  the  canons  or  prebendaries  resident,  shall  take 
special  care  that  the  statutes  and  laudable  customs  of  their  church,  (not  being 
contrary  to  the  word  of  God,  or  prerogative  royal,)  the  statutes  of  this  realm 
being  in  force  concerning  ecclesiastical  order,  and  all  other  constitutions  now 
set  forth  and  confirmed  by  his  mnjesty's  authority,  and  such  as  shall  be  lawfully 
enjoined  by  the  bishop  of  the  diocese  in  his  visitation,  according  to  the  statutes 
and  customs  of  the  same  church,  or  the  ecclesiastical  laws  of  this  realm,  be  dili- 
gently observed;  and  that  the  petty  canons,  vicars  choral,  and  other  ministers 
of  their  church,  be  urged  to  the  study  of  the  holy  scriptures;  and  every  one  of 
them  to  have  the  New  Testament  not  only  in  English,  but  also  in  Latin. 

XLIII.  Deans  and  Prebendaries  to  preach  during  their  Residence. 

The  dean,  master,  warden,  or  chief  governor,  prebendaries,  and  canons  in  every 
cathedral  and  collegiate  church,  shall  not  only  preach  there  in  their  own  persons 
so  often  as  they  are  bound  by  law,  statute,  ordinance,  or  custom,  but  shall  like- 
wise preach  in  other  churches  of  the  same  diocese  where  they  are  resident,  and 
especially  in  those  places  whence  they  or  their  church  receive  any  yearly  rents 
or  profits.  And  in  case  they  themselves  be  sick,  or  lawfully  absent,  they  shall 
substitute  such  licensed  preachers  to  suppl}''  their  turns,  as  by  the  bishop  of  the 
diocese  shall  be  thought  meet  to  preach  in  cathedral  churches.  And  if  any 
otherwise  neglect  or  omit  to  supply  his  course,  as  is  aforesaid,  the  offender 
shall  be  punished  by  the  bishop,  or  by  him  or  them  to  whom  the  jurisdiction 
of  that  church  appertaineth,  according  to  the  quality  of  the  offence. 

XLIV.  Prebendaries  to  be  resident  upon  their  Benefices. 

No  prebendaries  nor  canons  in  cathedral  or  collegiate  churches  having  one  or 
more  benefices  with  cure,  (and  not  being  residentiaries  in  the  same  cathedral  or 
collegiate  churches.)  shall  under  colour  of  their  said  prebends,  absent  themselves 
from  their  benefices  with  cure  above  the  space  of  one  month  in  the  year,  unless 
it  be  for  some  urgent  cause,  and  certain  time  to  be  allowed  by  the  bishop  of  the 
diocese.  And  such  of  the  said  canons  and  prebendaries,  as  by  the  ordinances 
of  the  cathedral  or  collegiate  churches  do  stand  bound  to  be  resident  in  the  same, 


Constitutions  and  Caiions  Ecclesiastical. 


553 


shall  so  among  themselves  sort  and  proportion  the  times  of  the  year,  concerning 
residency  to  be  kept  in  the  said  churches,  as  that  some  of  them  always  shall  be 
personally  resident  there ;  and  that  all  those  who  be,  or  shall  be  residentiaries  in 
any  cathedral  or  collegiate  church,  shall,  after  the  days  of  their  residency  ap- 
pointed by  their  local  statutes  or  customs  expired,  presendy  repair  to  their  bene- 
fices, or  some  one  of  them,  or  to  some  other  charge  where  the  law  requirelh  their 
presence,  there  to  discharge  their  duties  according  to  the  laws  in  that  case  pro- 
vided. And  the  bishop  of  the  diocese  shall  see  the  same  to  be  duly  performed 
and  put  in  execution. 

XLV.  Beneficed  Preachers,  being  resident  upon  their  Livings,  to 
preach  every  Sunday. 

Every  beneficed  man  allowed  to  be  a  preacher,  and  residing  on  his  benefice, 
having  no  lawful  impediment,  shall  in  his  own  cure,  or  in  some  other  church  or 
chapel,  where  he  may  convenienUy,  near  adjoining,  (where  no  preacher  is,) 
preach  one  sermon  every  Sunday  of  the  year;  wherein  he  shall  soberly  and 
sincerely  divide  the  word  of  truth,  to  the  glory  of  God,  and  to  the  best  edification 
of  the  people. 

XLVI.  Beneficed  Men,  not  Preachers,  to  procure  monthly  Sermons. 

Every  beneficed  man,  not  allowed  to  be  a  preacher,  shall  procure  sermons  to 
be  preached  in  his  cure  once  in  every  month  at  the  least,  by  preachers  lawfully 
licensed,  if  his  living,  in  the  judgment  of  the  ordinary,  will  be  able  to  bear  it. 
And  upon  every  Sunday,  when  there  shall  not  be  a  sermon  preached  in  his 
cure,  he  or  his  curate  shall  read  some  one  of  the  homilies  prescribed  or  to  be 
prescribed  by  authority,  to  the  intents  aforesaid. 

XLVII.  Absence  of  beneficed  Men  to  be  supplied  by  Curates  that 
are  allowed  Preachers. 

Every  beneficed  man,  licensed  by  the  laws  of  this  realm,  upon  urgent  occa- 
sions of  other  service  not  to  reside  upon  his  benefice,  shall  cause  his  cure  to  be 
supplied  by  a  curate  that  is  a  sufficient  and  licensed  preacher,  if  the  \vorth  of 
the  benefice  w^ill  bear  it.  But  whosever  hath  two  benefices  shall  maintain  a 
preacher  licensed  in  the  benefice  where  he  doth  not  reside,  except  he  preach 
himself  at  both  of  them  usually. 

XLVIII.  None  to  be  Curates  but  allowed  by  the  Bishop. 

No  curate  or  minister  shall  be  permitted  to  serve  in  any  place,  without  examina- 
tion and  admission  of  the  bishop  of  the  diocese,  or  ordinary  of  the  place,  having 
episcopal  jurisdiction,  in  ^vriting  under  his  hand  and  seal,  having  respect  to  the 
greatness  of  the  cure,  and  meetness  of  the  party.  And  the  said  curates  and 
ministers,  if  they  remove  from  one  diocese  to  another,  shall  not  be  by  any  means 
admitted  to  serve  without  testimony  of  the  bishop  of  the  diocese,  or  ordinary  of 
the  place,  as  aforesaid,  whence  they  came,  in  writing,  of  their  Iwnesty,  ability, 
and  conformity  to  the  ecclesiastical  laws  of  the  Church  of  England.  Nor  shall 
any  serve  more  than  one  church  or  chapel  upon  one  day,  except  that  chapel  be 

47* 


554 


Constitutions  and  Canoiis  Ecclesiastical, 


a  member  of  the  parish-church,  or  united  thereunto;  and  unless  tlie  said  church 
or  chapel,  where  such  a  minister  shall  serve  in  two  places,  be  not  able  in  the 
judgment  oi"  the  bishop  or  ordinary,  as  aforesaid,  to  maintain  a  curate. 

XLIX.  Ministers,  not  alloived  Preacher's,  may  not  expound. 

No  person  wh(itsoever  not  examined  and  approved  by  the  bishop  of  the  diocese, 
or  not  licensed)  as  is  aforesaid,  for  a  sufficient  or  convenient  preacher,  shall  lake 
upon  him  to  expound  in  his  own  cure,  or  elsewhere,  any  scripture  or  matter  of 
doctrine  ;  but  shall  only  study  to  read  plainly  and  aptly  (without  glossing  or 
adding)  the  homilies  already  set  forth,  or  hereafter  to  be  published  by  lawful 
authority,  for  the  confirmation  of  the  true  faith,  and  for  the  good  instruction  and 
edification  of  the  people. 

L.  Strangers  not  admitted  to  preach  without  shewing  their  License. 

Neither  the  minister,  church-wardens,  nor  any  other  officers  of  the  church, 
shall  suffer  any  man  to  preach  within  their  churches  or  chapels,  but  such  as,  by 
shewing  their  license  to  preach,  shall  appear  unto  them  to  be  sufficiently 
authorized  thereunto,  as  is  aforesaid. 

LI.  Strangers  not  admitted  to  preach  iti  Cathedral  Churches  without 

sufficient  authority. 

The  deans,  presidents,  and  residentiaries  of  any  cathedral  or  collegiate  church, 
shall  suffer  no  stranger  to  preach  unto  the  people  in  their  churches,  except  they 
be  allowed  by  the  archbishop  of  the  province,  or  by  the  bishop  of  the  same 
diocese,  or  by  either  of  the  universities.  And  if  any  in  his  sermon  shall  publish 
any  doctrine,  either  strange,  or  disagreeing  from  the  word  of  God,  or  from  any 
of  the  Articles  of  Religion  agreed  upon  in  the  Convocation-house,  anno  1562, 
or  from  the  Book  of  Common  Prayer;  the  dean  or  the  residents  shall,  by  their 
letters  subscribed  with  some  of  their  hands  that  heard  him,  so  soon  as  may  be, 
give  notice  of  the  same  to  the  bishop  of  the  diocese,  that  he  may  determine  the 
matter,  and  take  such  order  therein,  as  he  shall  think  convenient. 

LI  I.  The  names  of  strange  Preachers  to  be  noted  in  a  Book: 

That  the  bishop  may  understand  (if  occasion  so  require)  what  sermons  are 
made  in  every  church  of  his  diocese,  and  who  presume  to  preach  without  license, 
the  church-wardens  and  side-men  shall  see  that  the  names  of  all  preachers, 
which  come  to  their  church  from  any  other  place,  be  noted  in  a  book,  which 
they  shall  have  ready  for  that  purpose  ;  wherein  every  preacher  shall  subscribe 
his  name,  the  day  when  he  preached,  and  the  name  of  the  bishop  of  whom  he  had 
license  to  preach. 

LIII.  No  public  Opposition  between  Preachers. 

If  any  preacher  shall  in  the  pulpit  particularly,  or  namely  of  purpose,  impugn 
or  confute  any  doctrine  delivered  by  any  other  preacher  in  the  same  church,  or 
in  any  church  near  adjoining,  before  he  hath  acquainted  the  bishop  of  the 


Constitutiom  and  Canons  Ecclesiastical. 


555 


diocese  therewith,  and  received  order  from  him  what  to  do  in  that  case,  because 
upon  such  public  dissenting  and  contradicting  there  may  grow  much  offence 
and  disquietness  unto  the  people;  the  church-wardens,  or  party  grieved,  sliall 
forthwith  signify  the  same  to  the  said  bishop,  and  not  suffer  the  said  preacher 
any  more  to  occupy  that  place  which  he  hath  once  abused,  except  he  faithfully 
promise  to  forbear  all  such  matter  of  contention  in  the  church,  until  the  bishop 
hath  taken  further  order  therein;  who  shall  with  all  convenient  speed  so  pro- 
ceed therein,  that  public  satisfaction  may  be  made  in  the  congregation  where 
the  offence  was  given.  Provided,  that  if  either  of  the  parlies  offending  do 
appeal,  he  shall  not  be  suffered  to  preach  pendente  lite. 

LIV.  The  Licenses  of  Preachers  refusing  Conformity  to  be  void. 

If  any  man  licensed  heretofore  to  preach,  by  any  archbishop,  l^ishop,  or  by 
either  of  the  universities,  shall  at  any  time  from  henceforth  refuse  to  conform 
himself  to  the  laws,  ordinances,  and  riies  ecclesiastical,  established  in  the  Church 
of  England,  he  shall  be  admonished  by  the  bishop  of  the  diocese,  or  ordinary 
of  the  place,  to  submit  himself  to  the  use  and  due  exercise  of  the  same.  And 
if,  after  such  admonition,  he  do  not  conform  himself  within  the  space  of  one 
month,  we  determine  and  decree.  That  the  license  of  every  such  preacher  shall 
thereupon  be  utterly  void,  and  of  none  effect. 

LV.  The  Form  of  a  Prayer  to  be  used  by  all  Preachers  before  their 

Sermons. 

Before  all  sermons,  lectures,  and  homilies,  the  preachers  and  ministers  shall 
move  the  people  to  join  with  them  in  prayer  in  this  form,  or  to  this  effect,  as 
briefly  as  conveniently  they  may  :  Ye  shall  pray  for  Christ's  holy  catholic 
Church,  that  is,  for  the  whole  congregation  of  Christian  people  dispersed 
throughout  the  whole  world,  and  eepecially  for  the  Churches  of  England,  Scot- 
land, and  Ireland :  and  herein  I  require  you  most  especially  to  pray  for  the  king's 
most  excellent  majesty,  our  sovereign  lord  James,  king  of  England,  Scotland, 
France,  and  Ireland,  defender  of  the  faith,  and  supreme  governor  in  these  his 
realms,  and  all  other  his  dominions  and  countries,  over  all  persons,  in  all  causes, 
as  well  ecclesiastical  as  temporal:  ye  shall  also  pray  for  our  gracious  queen 
Anne,  the  noble  prince  Henry,  and  the  rest  of  the  king  and  queen's  royal  issue: 
ye  shall  also  pray  for  the  ministers  of  God's  holy  word  and  sacraments,  as  well 
archbishops  and  bishops,  as  other  pastors  and  curates:  ye  shall  also  pray  for 
the  king's  most  honourable  council,  and  for  all  the  nobility  and  magistrates  of 
this  realm ;  that  all  and  every  of  these,  in  their  several  callings,  may  serve  truly 
and  painfully  to  the  glory  of  God,  and  the  edifying  and  w^ell  governing  of  his 
people,  remembering  the  account  that  they  must  make  :  also  ye  shall  pray  for 
the  whole  commons  of  this  realm,  that  they  may  live  in  the  true  faith  and  fear 
of  God,  in  humble  obedience  to  the  king,  and  brotherly  charity  one  to  another. 
Finally,  let  us  praise  God  for  all  those  which  are  departed  out  of  this  life  in  the 
failh  of  Christ,  and  pray  unto  God,  that  we  may  have  grace  to  direct  our  lives 
after  their  good  example ;  that,  this  life  ended,  we  may  be  made  partakers  with 
them  of  the  glorious  resurrection  in  the  life  everlasting;  always  concluding  with 
the  Lord's  Prayer. 


556 


Constitutions  and  Canons  Ecclesiastical, 


LVI.  Preachers  and  Lecturers  to  read  Divine  Service,  and  adminis- 
ter the  Sacraments  twice  a  Year  at  the  least. 

Every  minister,  being  possessed  of  a  benefice  that  hath  cure  and  charge  of  souls, 
although  he  chiefly  attend  to  preaching,  and  hath  a  curate  under  him  to  execute 
the  other  duties  which  are  to  be  performed  for  him  in  the  church,  and  likewise 
every  other  stipendiary  preacher  that  readeth  any  lecture,  or  catechizeth,  or 
preacheth  in  any  church  or  chapel,  shall  twice  at  the  least  every  year  read  him- 
self the  divine  service  upon  two  several  Sundays  publicly,  and  at  the  usual 
times,  both  in  the  forenoon  and  afternoon,  in  the  church  which  he  so  possesseth, 
or  where  he  readeth,  catechizeth,  or  preacheth,  as  is  aforesaid;  and  shall  like- 
wise as  often  in  every  year  administer  the  sacraments  of  baptism,  if  there  be 
any  to  be  baptized,  and  of  the  Lord's  supper,  in  such  manner  and  form,  and 
^N\\k\  the  observation  of  all  such  riles  and  ceremonies  as  are  prescribed  by  the 
Book  of  Common  Prayer  in  that  behalf ;  which  if  he  do  not  accordingly  perform, 
then  shall  he  that  is  possessed  of  a  benefice  (as  before)  be  suspended;  and  he 
that  is  but  a  reader,  preacher,  or  catechizer,  be  removed  from  his  place  by  the 
bishop  of  the  diocese,  until  he  or  they  shall  submit  themselves  to  perform  all 
the  said  duties,  in  such  manner  and  sort  as  before  is  prescribed. 

LVII.  The  Sacraments  not  to  he  refused  at  the  Hands  of  nnpreach- 

ing  Ministers. 

Whereas  divers  persons,  seduced  by  false  teachers,  do  refuse  to  have  their 
children  baptized  by  a  minister  that  is  no  preacher,  and  to  receive  the  holy  com- 
munion at,  his  hands  in  the  same  respect,  as  though  the  virtue  of  those  sacra- 
ments did  depend  upon  his  ability  to  preach;  forasmuch  as  the  doctrine  both  of 
baptism  and  of  the  Lord's  supper  is  so  sufiiciently  set  down  in  the  Book  of 
Common  Prayer  to  be  used  at  the  administration  of  the  said  sacraments,  as 
nothing  can  be  added  unto  it  that  is  material  and  necessary;  we  do  require  and 
charge  every  such  person,  seduced  as  aforesaid,  to  reform  that  their  wilfulness, 
and  to  submit  himself  to  the  order  of  the  Church  in  that  behalf ;  both  the  said 
sacraments  being  equally  effectual,  whether  they  be  ministered  by  a  minister 
that  is  no  preacher,  or  by  one  that  is  a  preacher.  And  if  any  hereafter  shall 
off'end  herein,  or  leave  their  own  parish-churches  in  that  respect,  and  commu- 
nicate, or  cause  their  children  to  be  baptized,  in  other  parishes  abroad,  and  will 
not  be  moved  thereby  to  reform  that  their  error  and  unlawful  course;  let  them 
be  presented  to  the  ordinary  of  the  place  by  the  minister,  church-wardens,  and 
side-men,  or  quest-men  of  the  parishes  where  they  dwell,  and  there  receive  such 
punishment  by  ecclesiastical  censures,  as  such  obstinacy  doth  worthily  deserve; 
that  is,  let  them  (persisting  in  their  wilfulness)  be  suspended,  and  then,  after  a 
month's  further  obstinacy,  excommunicated.  And  likewise  if  any  parson,  vicar, 
or  curate,  shall,  after  the  publishing  hereof,  either  receive  to  the  communion  any 
such  persons  which  are  not  of  his  own  church  and  parish,  or  shall  baptize  any 
of  their  children,  thereby  strengthening  them  in  their  said  errors;  let  him  be 
suspended,  and  not  released  thereof,  until  he  do  faithfully  promise  that  he  will 
not  afterwards  offend  therein. 


Constitutions  and  Canons  Ecclesiastical. 


557 


LVIII.  Ministers  7'eadi7ig  Divine  Service,  and  administering  the 
Sacraments,  to  wear  Surplices,  and  Graduates  therewithal  Hoods. 

Every  minister  saying  the  public  prayers,  or  ministering  the  sacraments,  or 
other  rites  of  the  church,  shall  wear  a  decent  and  comely  surplice  with  sleeves, 
to  be  provided  at  the  charge  of  the  parish.  And  if  any  question  arise  touching 
the  matter,  decency,  or  comeliness  tticreof,  the  same  shall  he  decided  by  the 
discretion  of  the  ordinary.  Furthermore,  such  ministers  as  are  graduates  shall 
wear  upon  their  surplices,  at  such  times,  such  hoods  as  by  the  orders  of  the 
universities  are  agreeable  to  their  degrees,  which  no  minister  shall  wear  (being 
no  graduate)  under  pain  of  suspension.  Notwithstanding  it  shall  be  lawful  for 
sach  ministers  as  are  not  graduates  to  wear  upon  their  surplices,  instead  of 
hoods,  some  decent  tippet  of  black,  so  it  be  not  silk. 

LIX.  Ministers  to  catechize  every  Sunday. 

Every  parson,  vicar,  or  curate,  upon  every  Sunday  and  holyday,  before  even- 
ing prayer,  shall,  for  half  an  hour  or  more,  examine  and  instruct  the  youth  and 
ignorant  persons  of  his  parish,  in  the  Ten  Commandments,  the  Articles  of  the 
Belief,  and  in  the  Lord's  Prayer;  and  shall  diligently  hear,  instruct,  and  teach 
them  the  Catechism  set  forth  in  the  Book  of  Common  Prayer.  And  all  fathers, 
mothers,  masters,  and  mistresses,  shall  cause  their  children,  servants,  and 
apprentices,  which  have  not  learned  the  Catechism,  to  come  to  the  church  at 
the  time  appointed,  obediendy  to  hear,  and  to  be  ordered  by  the  minister,  until 
they  have  learned  the  same.  And  if  any  minister  neglect  his  duty  herein,  let 
him  be  sharply  reproved  upon  the  first  complaint,  and  true  notice  thereof  given 
to  the  bishop  or  ordinary  of  the  place.  If,  after  submitting  himself,  he  shall 
willingly  offend  therein  again,  let  him  be  suspended;  if  so  the  third  time,  there 
being  little  hope  that  he  will  be  therein  reformed,  then  excommunicated,  and 
so  remain  until  he  will  be  reformed.  And  likewise  if  any  of  the  said  fathers, 
mothers,  masters,  or  mistresses,  children,  servants,  or  apprentices,  shall  neglect 
their  duties,  as  the  one  sort  in  not  causing  them  to  come,  and  the  other  in 
refusing  to  learn,  as  aforesaid  ;  let  them  be  suspended  by  their  ordinaries,  (if 
they  be  not  children,)  and  if  they  so  persist  by  the  space  of  a  month,  then  let 
them  be  excommunicated. 

LX.  Confirmation  to  be  performed  once  in  three  Years. 

Forasmuch  as  it  hath  been  a  solemn,  ancient,  and  laudable  custom  in  the  Church 
of  God,  continued  from  the  apostles'  times,  that  all  bishops  should  lay  their 
hands  upon  children  baptized  and  instructed  in  the  Catechism  of  Christian 
Religion,  praying  over  them,  and  blessing  them,  which  we  commonly  call 
Confirmation  ;  and  that  this  holy  action  hath  been  accustomed  in  the  Church 
in  former  ages,  to  be  performed  in  the  bishop's  visitation  every  third  year;  we 
will  and  appoint.  That  every  bishop  or  his  suffragan,  in  his  accustomed  visitation, 
do  in  his  own  person  carefully  observe  the  said  custom.  And  if  in  that  year, 
by  reason  of  some  infirmity,  he  be  not  able  personally  to  visit,  then  he  shall 
not  omit  the  execution  of  that  duty  of  confirmation  the  next  year  after,  as  he 
may  conveniendy. 


558 


Constitutions  and  Canons  Ecclesiastical, 


LXI.  Ministers  to  prepare  Children  for  Confirmation. 

Every  minister,  that  hath  cure  and  charge  of  souls,  for  the  better  accomplish- 
ing of  the  orders  prescribed  in  the  Book  of  Common  Prayer  concerning  con- 
firmation, shall  take  especial  care  that  none  shall  be  presented  to  the  bishop  for 
him  to  lay  his  hands  upon,  but  such  as  can  render  an  account  of  their  faith 
according  to  the  Catechism  in  the  said  book  contained.  And  when  the  bishop 
shall  assign  any  time  for  the  performance  of  that  part  of  his  duty,  every  such 
minister  shall  use  his  best  endeavour  to  prepare  and  make  able,  and  likewise  to 
procure  as  many  as  he  can  to  be  then  brought,  and  by  the  bishop  to  be  con- 
firmed. 

LXII.  Ministers  not  to  marry  any  Persons  loithout  Banns,  or 

License. 

No  minister,  upon  pain  of  suspension  per  triennium  ipso  facto,  shall  celebrate 
matrimony  between  any  persons,  without  a  faculty  or  license  granted  by  some  of 
the  persons  in  these  our  Constitutions  expressed,  except  the  banns  of  matrimony 
have  been  first  published  three  several  Sundays,  or  holy-days,  in  the  time  of 
divine  service,  in  the  parish-churches  and  chapels  wiiere  the  said  parties  dwell, 
according  to  the  Book  of  Common  Prayer.  Neither  shall  any  minister,  upon  the 
like  pain,  under  any  pretence  whatsoever,  join  any  persons  so  licensed  in  mar- 
riage at  any  unseasonable  times,  but  only  between  the  hours  of  eight  and  twelve 
in  the  forenoon,  nor  in  any  private  place,  but  either  in  the  said  churches  or 
chapels  where  one  of  them  dwelleth,  and  likewise  in  time  of  divine  service; 
nor  when  banns  are  thrice  asked,  and  no  license  in  that  respect  necessary, 
before  the  parents  or  governors  of  the  parties  to  be  married,  being  under  the 
age  of  twenty  and  one  years,  shall  either  personally,  or  by  sufficient  testimony, 
signify  to  him  their  consents  given  to  the  said  marriage. 

LXIII.  Ministers  of  exempt  Churches  not  to  marry  without  Banns, 

or  License. 

Every  minister,  who  shall  hereafter  celebrate  marriage  between  any  persons 
contrary  to  our  said  Constitutions,  or  any  part  of  them,  under  colour  of  any 
peculiar  liberty  or  privilege  claimed  to  appertain  to  certain  churches  and  chapels, 
shall  be  suspended  per  triennium  by  the  ordinary  of  the  place  where  the 
off*ence  shall  be  committed.  And  if  any  such  minister  shall  afterwards  remove 
from  the  place  where  he  hath  committed  that  fault,  before  he  be  suspended,  as 
is  aforesaid,  then  shall  the  bishop  of  the  diocese,  or  ordinary  of  the  place  where 
he  remaineth,  upon  certificate  under  the  hand  and  seal  of  the  other  ordinary, 
from  whose  jurisdiction  he  removed,  execute  that  censure  upon  him. 

LXIV.  Ministers  solemnly  to  hid  Holy-days. 

Every  parson,  vicar,  or  curate,  shall  in  his  several  charge  declare  to  the  people, 
every  Sunday  at  the  time  appointed  in  the  Communion-book,  whether  there  be 
any  holy-days  or  fasting-days  the  week  following.  And  if  any  do  hereafter 
wittingly  offend  herein,  and  being  once  admonished  thereof  by  his  ordinary. 


Constitutions  and  Canoiis  Ecclesiastical. 


559 


shall  again  omit  that  duty,  let  him  be  censured  according  to  law,  until  he  sub- 
mit himself  to  the  due  performance  of  it. 

LXV.  Ministers  solemnly  to  denounce  Recusants  and 
Ex  CO  771 771  u  71  icu  t  es. 

All  ordinaries  shall,  in  their  several  jurisdictions,  carefully  see  and  give  order, 
that  as  well  those  who  for  obstinate  refusing  to  frequent  divine  service  established 
by  public  authority  within  this  realm  of  England,  as  those  also  (especially  of 
the  belter  sort  and  condition)  who  for  notorious  contumacy,  or  other  notable 
crimes,  stand  lawfully  excommunicate,  (unless  within  three  months  immediately 
after  the  said  sentence  of  excommunication  pronounced  against  them,  they  re- 
form themselves,  and  obtain  the  benefit  of  absolution,)  be  every  six  months  en- 
suing, as  well  in  the  parish-church,  as  in  the  cathedral  church  of  the  diocese  in 
which  they  remain,  by  the  minister  openly  in  time  of  divine  service,  upon  some 
Sunday,  denounced  and  declared  excommunicate,  that  others  may  be  thereby 
both  admonished  to  refrain  their  company  and  society,  and  excited  the  rather  to 
procure  out  a  writ  De  excommunicato  capiendo,  thereby  to  bring  and  reduce 
them  into  due  order  and  obedience.  Likewise  the  registrar  of  every  ecclesias- 
tical court  shall  yearly  between  Michaelmas  and  Christmas  duly  certify  the 
archbishop  of  the  province  of  all  and  singular  the  premises  aforesaid. 

LXVI.  Ministers  to  corifer  ivith  Recusants. 

Every  minister  being  a  preacher,  and  having  any  popish  recusant  or  recusants 
in  his  parish,  and  thought  fit  by  the  bishop  of  the  diocese,  shall  labour  diligently 
with  them  from  time  to  time,  thereby  to  reclaim  them  from  their  errors.  And 
if  he  be  no  preacher,  or  not  such  a  preacher,  then  he  shall  procure,  if  he  can 
possibly,  some  that  are  preachers  so  qualified,  to  take  pains  with  them  for  that 
purpose.  If  he  can  procure  none,  then  he  shall  inform  the  bishop  of  the  dio- 
cese thereof,  who  shall  not  only  appoint  some  neighbour  preacher  or  preachers 
adjoining  to  take  that  labour  upon  them,  but  himself  also,  as  his  important 
affairs  will  permit  him,  shall  use  his  best  endeavour,  by  instruction,  persuasion, 
and  all  good  means  he  can  devise,  to  reclaim  both  them  and  all  other  within  his 
diocese  so  affected. 

LXVII.  Ministers  to  visit  the  Sick. 

When  any  person  is  dangerously  sick  in  any  parish,  the  minister,  or  curate, 
having  knowledge  thereof,  shall  resort  unto  him  or  her,  (if  the  disease  be  not 
known,  or  probably  suspected,  to  be  infectious,)  to  instruct  and  comfort  them  in 
their  distress,  according  to  the  order  of  the  Communion-book,  if  he  be  no  preach- 
er; or  if  he  be  a  preacher,  then  as  he  shall  think  most  needful  and  convenient. 
And  when  any  is  passing  out  of  this  life,  a  bell  shall  be  tolled,  and  the  minister 
shall  not  then  slack  to  do  his  last  duty.  And  after  the  party's  death,  if  it  so  fall 
out,  there  shall  be  rung  no  more  than  one  short  peal,  and  one  other  before  the 
burial,  and  one  other  after  the  burial. 

LXVIII.  Ministers  not  to  refuse  to  christe7i  or  hu7^y. 
No  minister  shall  refuse  or  delay  to  christen  any  child  according  to  the  form 


560 


Constitutions  and  Canons  Ecclesiastical, 


of  the  Book  of  Common  Prayer,  that  is  brought  to  the  churuh  to  him  upon 
Sundays  or  holy-days  to  be  christened,  or  to  bury  any  corpse  that  is  brought  to 
the  church  or  church-yard,  convenient  warning  being  given  him  thereof  before, 
in  such  manner  and  form  as  is  prescribed  in  the  said  Book  of  Common  Prayer, 
And  if  he  shall  refuse  to  christen  the  one,  or  bury  the  other,  (except  the  party 
deceased  were  denounced  excommunicated  majori  excominunicatione,  for 
some  grievous  and  notorious  crime,  and  no  man  able  to  testify  of  his  repentance,) 
he  shall  be  suspended  by  the  bishop  of  the  diocese  from  his  ministry  by  the 
space  of  three  months. 

LXIX.  Ministers  not  to  defer  christening,  if  the  Child  be  in  danger. 

If  any  minister,  being  duly,  without  any  manner  of  collusion,  informed  of  the 
weakness  and  danger  of  death  of  any  infant  unbaptized  in  his  parish,  and  there- 
upon desired  to  go  or  come  to  the  place  where  the  said  infant  remaineth,  to 
baptize  the  same,  shall  either  wilfully  refuse  so  to  do,  or  of  purpose,  or  of  gross 
negligence,  shall  so  defer  the  time,  as,  when  he  might  conveniently  have  re- 
sorted to  the  place,  and  have  baptized  the  said  infant,  it  dieth,  through  such  his 
default,  unbaptized  ;  the  said  minister  shall  be  suspended  for  three  months  ;  and 
before  his  restitution  shall  acknowledge  his  fault,  and  promise  before  his  ordi- 
nary, that  he  will  not  wittingly  incur  the  like  again.  Provided,  that  where 
there  is  a  curate,  or  a  substitute,  this  constitution  shall  not  extend  to  the  parson 
or  vicar  himself,  but  to  the  curate  or  substitute  present. 

LXX.  Ministers  to  keep  a  Register  of  Chris teiiings,  Weddings,  and 

Burials. 

In  every  parish-church  and  chapel  within  this  realm,  shall  be  provided  one 
parchment  book  at  the  charge  of  the  parish,  wherein  shall  be  written  the  day 
and  year  of  every  christening,  wedding,  and  burial,  which  have  been  in  that 
parish  since  the  time  that  the  law  was  first  made  in  that  behalf,  so  far  as  the 
ancient  books  thereof  can  be  procured,  but  especially  since  the  beginning  of  the 
reign  of  the  late  queen.  And  for  the  safe  keeping  of  the  said  book,  the  church- 
wardens, at  the  charge  of  the  parish,  shall  provide  one  sure  coffer,  with  three 
locks  and  keys:  whereof  the  one  to  remain  with  the  minister,  and  the  other  two 
with  the  church-wardens,  severally  ;  so  that  neither  the  minister  without  the 
two  church-wardens,  nor  the  church-wardens  without  the  minister,  shall  at  any 
time  take  that  book  out  of  the  said  cofl'er.  And  henceforth  upon  every  Sabbath- 
day,  immediately  after  morning  or  evening-prayer,  the  minister  and  church- 
wardens shall  take  the  said  parchment  book  out  of  the  said  coffer,  and  the  mi- 
nister, in  the  presence  of  the  church-wardens,  shall  write  and  record  in  the  said 
book  the  names  of  all  persons  christened,  together  with  the  names  and  surnames 
of  their  parents,  and  also  the  names  of  all  persons  married  and  buried  in  that 
parish  in  the  week  before,  and  the  day  and  year  of  every  such  christening, 
marriage,  and  burial ;  and,  that  done,  they  shall  lay  up  that  book  in  the  coffer, 
as  before,  and  the  minister  and  church-wardens  unto  every  page  of  that  book, 
when  it  shall  be  filled  with  such  inscriptions,  shall  subscribe  their  names.  And 
the  church-wardens  shall  once  every  year,  within  one  month  after  the  five  and 
twentieth  day  of  March,  transmit  unto  the  bishop  of  the  diocese,  or  his  chancel- 
lor, a  true  copy  of  the  names  of  all  persons  christened,  married,  or  buried  in 


Constitutions  and  Canons  EcclesiasticaL 


561 


their  parish  in  the  year  before,  ended  the  said  five  and  twentieth  day  of  March, 
and  the  certain  days  and  months  in  which  every  such  christening,  marriage,  and 
burial  was  had,  to  be  subscribed  with  the  hands  of  the  said  minister  and  church- 
wardens, to  the  end  the  same  may  faithfully  be  preserved  in  the  registry  of  the 
said  bishop;  which  certificate  shall  be  received  without  fee.  And  if  the  minis- 
ter or  church-wardens  shall  be  negligent  in  performance  of  any  thing  herein 
contained,  it  shall  be  lawful  for  the  bishop,  or  his  chancellor,  to  convent  them, 
and  proceed  against  every  of  them  as  contemners  of  this  our  constitution. 

LXXI.  Ministers  not  to  preach,  or  administer  the  Communion,  in 

private  Houses. 

No  minister  shall  preach,  or  administer  the  holy  communion,  in  any  private 
house,  except  it  be  in  times  of  necessity,  when  any  being  either  so  impotent  as 
he  cannot  go  to  the  church,  or  very  dangerously  sick,  are  desirous  to  be  par- 
takers of  the  holy  sacrament,  upon  pain  of  suspension  for  the  first  offence,  and 
excommunication  for  the  second.  Provided,  that  houses  are  here  reputed  for 
private  houses,  wherein  are  no  chapels  dedicated  and  allowed  by  the  ecclesias- 
tical laws  of  this  realm.  And  provided  also,  under  the  pains  before  expressed, 
that  no  chaplains  do  preach  or  administer  the  communion  in  any  other  places, 
but  in  the  chapels  of  the  said  houses;  and  that  also  they  do  the  same  very  sel- 
dom upon  Sundays  and  holy-days;  so  that  both  the  lords  and  masters  of  the 
said  houses,  and  their  families,  shall  at  other  times  resort  to  their  own  parish- 
churches,  and  there  receive  the  holy  communion  at  the  least  once  every  year. 

LXXII.  Ministers  not  to  appoint  public  or  private  Fasts  or 
Prophecies,  or  to  exorcise,  but  by  authority. 

No  minister  or  ministers  shall,  without  the  license  and  direction  of  the  bishop 
of  the  diocese  first  obtained  and  had  under  his  hand  and  seal,  appoint  or  keep 
any  solemn  fasts,  either  publicly  or  in  any  private  houses,  other  than  such  as 
by  law  are,  or  by  public  authority  shall  be  appointed,  nor  shall  be  wittingly 
present  at  any  of  them,  under  pain  of  suspension  for  the  first  fault,  of  excom- 
munication for  the  second,  and  of  deposition  from  the  ministry  for  the  third. 
Neither  shall  any  minister  not  licensed,  as  is  aforesaid,  presume  to  appoint  or 
hold  any  meetings  for  sermons,  commonly  termed  by  some  prophecies  or  exer- 
cises, in  market-towns,  or  other  places,  under  the  said  pains :  nor,  without  such 
license,  to  attempt  upon  any  pretence  whatsoever,  either  of  possession  or  obses- 
sion, by  fasting  and  prayer,  to  cast  out  any  devil  or  devils,  under  pain  of  the 
imputation  of  imposture  or  cosenage,  and  deposition  from  the  ministry. 

LXXIIT.  Ministers  not  to  hold  private  Conventicles. 

Forasmuch  as  all  conventicles,  and  secret  meetings  of  priests  and  ministers, 
have  been  ever  justly  accounted  very  hurtful  to  the  state  of  the  church  wherein 
they  live  ;  we  do  now  ordain  and  constitute.  That  no  priests,  or  ministers  of 
the  word  of  God,  or  any  other  persons,  shall  meet  together  in  any  private  house, 
or  elsewhere,  to  consult  upon  any  matter  or  course  to  be  taken  by  them,  or  upon 
their  motion  or  direction  by  any  other,  which  may  any  way  tend  to  the  im- 
peaching or  depraving  of  the  doctrine  of  the  Church  of  England,  or  of  the  Book 
48 


562 


Constitutions  and  Canons  Ecclesiastical. 


of  Common  Prayer,  or  of  any  part  of  the  government  and  discipline  now  estab- 
lished in  the  Church  of  England,  under  pain  of  excommunication  ipso  facto, 

LXXIV.  Decency  in  Apparel  enjoined  to  Ministers. 

The  true,  ancient,  and  flourishing  Churches  of  Christ,  being  ever  desirous  that' 
their  prelacy  and  clergy  might  be  had  as  well  in  outward  reverence,  as  other- 
wise regarded  for  the  worthiness  of  their  ministry,  did  think  it  fit,  by  a  prescript 
form  of  decent  and  comely  apparel,  to  have  them  known  to  the  people,  and 
thereby  to  receive  the  honour  and  estimation  due  to  the  special  messengers  and 
ministers  of  Almighty  God :  we  therefore  following  their  grave  judgment,  and 
the  ancient  custom  of  the  Church  of  England,  and  hoping  that  in  time  new- 
fangleness  of  apparel  in  some  factious  persons  will  die  of  itself,  do  constitute 
and  appoint.  That  the  archbishops  and  bishops  shall  not  intermit  to  use  the 
accustomed  apparel  of  their  degrees.  Likewise  all  deans,  masters  of  colleges, 
archdeacons,  and  prebendaries,  in  cathedral  and  collegiate  churches,  (being 
priests  or  deacons,)  doctors  in  divinity,  law,  and  physic,  bachelors  in  divinity, 
masters  of  arts,  and  bachelors  of  law,  having  any  ecclesiastical  living,  shall 
usually  wear  gowns  with  standing  collars,  and  sleeves  strait  at  the  hands,  or 
wide  sleeves,  as  is  used  in  the  universities,  with  hoods  or  tippets  of  silk  or 
sarcenet,  and  square  caps.  And  that  all  other  ministers  admitted  or  to  be  ad- 
mitted into  that  function  shall  also  usually  wear  the  like  apparel  as  is  aforesaid, 
except  tippets  only.  We  do  further  in  like  manner  ordain,  That  all  the  said 
ecclesiastical  persons  above  mentioned  shall  usually  wear  in  their  journeys 
cloaks  with  sleeves,  commonly  called  priests'  cloaks,  without  guards,  welts, 
long  buttons,  or  cuts.  And  no  ecclesiastical  person  shall  wear  any  coif  or 
wrought  nightcap,  but  only  plain  nightcaps  of  black  silk,  satin,  or  velvet.  In 
all  which  particulars  concerning  the  apparel  here  prescribed,  our  meaning  is  not 
to  attribute  any  holiness  or  special  worthiness  to  the  said  garments,  but  for 
decency,  gravity,  and  order,  as  is  before  specified.  In  private  houses,  and  in 
their  studies,  the  said  persons  ecclesiastical  may  use  any  comely  and  scholar- 
like apparel,  provided  that  it  be  not  cut  or  pinkt;  and  that  in  public  they  go 
not  in  tlieir  doublet  and  hose,  without  coats  or  cassocks;  and  that  they  wear 
not  any  light-coloured  stockings.  Likewise  poor  beneficed  men  and  curates 
(not  being  able  to  provide  themselves  long  gowns)  may  go  in  short  gowns  of 
the  fashion  aforesaid. 

LXXV.  Sober  Conversation  required  in  Ministers. 

No  ecclesiastical  person  shall  at  any  time,  other  than  for  their  honest  necessi- 
ties, resort  to  any  taverns  or  alehouses,  neither  shall  they  board  or  lodge  in  any 
such  places.  Furthermore,  they  shall  not  give  themselves  to  any  base  or  ser- 
vile labour,  or  to  drinking  or  riot,  spending  their  time  idly  by  day  or  by  night, 
playing  at  dice,  cards,  or  tables,  or  any  other  unlawful  games:  but  at  all  times 
convenient  they  shall  hear  or  read  somewhat  of  the  holy  scriptures,  or  shall 
occupy  themselves  with  some  other  honest  study  or  exercise,  always  doing  the 
things  which  shall  appertain  to  honesty,  and  endeavouring  to  profit  the  Church 
of  God;  having  always  in  mind,  that  they  ought  to  excel  all  others  in  purity 
of  life,  and  should  be  examples  to  the  people  to  live  well  and  christianly,  under 
pain  of  ecclesiastical  censures,  to  be  inflicted  with  severity,  according  to  the 
qualities  of  their  oflTences. 


Co7istifutions  and  Canons  Ecclesiastical, 


563 


LXXVI.  Ministers  at  no  time  to  forsake  their  Calling. 

No  man  being  admiited  a  deacon  or  minister  shall  from  thenceforth  voluntarily 
relinquish  the  same,  nor  afterward  use  himself  in  the  course  of  his  life  as  a 
layman,  upon  pain  of  excommunication.  And  the  names  of  all  such  men,  so 
forsaking  their  calling,  the  church-wardens  of  the  parish  where  they  dwell  shall 
present  to  the  bishop  of  the  diocese,  or  to  the  ordinary  of  the  place,  having 
episcopal  jurisdiction. 


SCHOOLMASTERS. 

LXXVII.  None  to  teach  School  ivithout  License. 

No  man  shall  teach  either  in  public  school,  or  private  house,  but  such  as  shall 
be  allowed  by  the  bishop  of  the  diocese,  or  ordinary  of  the  place,  under  his 
hand  and  seal,  being  found  meet  as  well  for  his  learning  and  dexterity  in  teach- 
ing, as  for  sober  and  honest  conversation,  and  also  for  right  understanding  of 
God's  true  religion ;  and  also  except  he  shall  first  subscribe  to  the  first  and 
third  articles  aforementioned  simply,  and  to  the  two  first  clauses  of  the  second 
article. 

LXXVIII.  Curates  desii^ous  to  teach  to  be  licensed  before  others. 

In  what  parish-church  or  chapel  soever  there  is  a  curate,  which  is  a  master  of 
arts,  or  bachelor  of  arts,  or  is  otherwise  well  able  to  teach  youth,  and  will 
willingly  so  do,  for  the  better  increase  of  his  living,  and  training  up  of  children 
in  principles  of  true  religion  ;  we  will  and  ordain.  That  a  license  to  teach 
youth  of  the  parish  where  he  serveih  be  granted  to  none  by  the  ordinary  of 
that  place,  but  only  to  the  said  curate.  Provided  always,  that  this  constitution 
shall  not  extend  to  any  parish  or  chapel  in  country  towns,  where  there  is  a 
public  school  founded  already;  in  which  case  we  think  it  not  meet  to  allow- 
any  to  teach  grammar,  but  only  him  that  is  allowed  for  the  said  public  school. 

LXXIX.  The  Duty  of  Schoolmasters. 

All  schoolmasters  shall  teach  in  English  or  Latin,  as  the  children  are  able  to 
bear,  the  larger  or  shorter  Catechism  heretofore  by  public  authority  set  forth. 
And  as  often  as  any  sermon  shall  be  upon  holy  and  festival  days  within  the 
parish  where  they  teach,  they  shall  bring  their  scholars  to  the  church  where 
such  sermon  shall  be  made,  and  there  see  them  quiedy  and  soberly  behave 
themselves  ;  and  shall  examine  them  at  times  convenient,  after  their  return,  what 
they  have  borne  away  of  such  sermon.  Upon  other  days,  and  at  other  times, 
they  shall  train  them  up  with  such  sentences  of  holy  scripture,  as  shall  be  most 
expedient  to  induce  them  to  all  godliness;  and  they  shall  teach  the  grammar 
set  forth  by  kin^  Henry  the  Eighth,  and  continued  in  the  times  of  king  Edward 
the  Sixth,  and  queen  Elizabeth  of  noble  memory,  and  none  other.  And  if  auy 
schoolmaster,  being  licensed,  and  having  subscribed  as  aforesaid,  shall  offend  in 
any  of  the  premises,  or  either  speak,  write,  or  teach  against  any  thing  whereunto 


564  Constitutions  and  Canons  Ecclesiastical. 


he  hath  formerly  subscribed,  (if  upon  admonition  by  the  ordinary  he  do  not 
amend  and  reform  himself,)  let  him  be  suspended  from  teaching  school  any 
longer. 


THINGS  APPERTAINING  TO  CHURCHES. 

LXXX.  The  great  Bible,  and  Book  of  Common  Prayer,  to  be  had 

in  every  Church. 

The  church-wardens  or  quest-men  of  every  church  and  chapel  shall  at  the  charge 
of  the  parish,  provide  the  Book  of  Common  Prayer,  lately  explained  in  some, 
few  points  by  his  majesty's  authority,  according  to  the  laws  of  his  highness's 
prerogative  in  that  behalf,  and  that  with  all  convenient  speed,  but  at  the  furtherest 
within  two  months  after  the  publishing  of  these  our  Constitutions.  And  if  any 
parishes  be  yet  unfurnished  of  the  Bible  of  the  largest  volume,  or  of  the  books 
of  Homilies  allowed  by  authority,  the  said  church-wardens  shall  within  conve- 
nient time  provide  the  same  at  the  like  charge  of  the  parish. 

LXXXI.  ^  Font  of  Stone  for  Baptism  in  every  Church. 

According  to  a  former  Constitution,  too  much  neglected  in  many  places,  we 
appoint,  that  there  shall  be  a  font  of  stone  in  every  church  and  chapel  where 
baptism  is  to  be  ministered  ;  the  same  to  be  set  in  the  ancient  usual  places :  in 
which  only  font  the  minister  shall  baptize  publicly. 

LXXXII.  A  decent  Communion-table  i?i  every  Church. 

Whereas  we  have  no  doubt,  but  that  in  all  churches  within  the  realm  of  Eng- 
land, convenient  and  decent  tables  are  provided  and  placed  for  the  celebration  of 
the  holy  communion,  we  appoint,  that  the  same  tables  shall  from  time  to  time 
be  kept  and  repaired  in  sufficient  and  seemly  manner,  and  covered,  in  time  of 
divine  service,  with  a  carpet  of  silk  or  other  decent  stuff,  thought  meet  by  the 
ordinary  of  the  place,  if  any  question  be  made  of  it,  and  with  a  fair  linen  cloth 
at  the  time  of  the  ministration,  as  becometh  that  table,  and  so  stand,  saving  when 
the  said  holy  communion  is  to  be  administered  :  at  which  time  the  same  shall 
be  placed  in  so  good  sort  within  the  church  or  chancel,  as  thereby  the  minister 
may  be  more  conveniently  heard  of  the  communicants  in  his  prayer  and  minis- 
tration, and  the  communicants  also  more  conveniently,  and  in  more  number, 
may  communicate  with  the  said  minister;  and  that  the  Ten  Commandments  be 
set  up  on  the  east  end  of  every  church  and  chapel,  where  the  people  may  best 
see  and  read  the  same,  and  other  chosen  sentences  written  upon  the  walls  of  the 
said  churches  and  chapels,  in  places  convenient;  and  likewise  that  a  conve- 
nient seat  be  made  for  the  minister  to  read  service  in.  All  these  to  be  done  at 
the  charge  of  the  parish. 

LXXXIII.  ./^  Pulpit  to  be  provided  in  every  Church. 
The  church-wardens  or  quest-men,  at  the  common  charge  of  the  parishioners  in 


Constitutions  and  Canons  Ecclesiastical. 


565 


every  church,  shall  provide  a  comely  and  decent  pulpit  to  be  set  in  a  convenient 
place  within  the  same,  by  the  direction  of  the  ordinary  of  the  place,  if  any  ques- 
tion do  arise,  and  to  be  tiiere  seemly  kept  for  the  preaching  of  God's  word. 

LXXXIV.  ^  Chest/or  ^Ims  in  every  Church. 

The  church-wardens  shall  provide  and  have,  within  three  months  after  the 
publishing  of  these  Constitutions,  a  strong  chest,  with  a  hole  in  the  upper  part 
thereof,  to  be  provided  at  the  charge  of  the  parish,  (if  there  be  none  such  already 
provided,)  having  three  keys;  of  which  one  shall  remain  in  the  custody  of  the 
parson,  vicar^  or  curate,  and  the  other  two  in  the  custody  of  the  church-wardens 
for  the  time  being:  which  chest  they  shall  set  and  fasten  in  the  most  convenient 
place,  to  the  intent  the  parishoners  may  put  into  it  tlieir  alms  for  their  poor 
neighbours.  And  the  parson,  vicar,  or  curate  shall  diligently,  from  time  to 
time,  and  especially  when  men  make  their  testaments,  call  upon,  exhort,  and 
move  their  neighbours  to  confer  and  give,  as  they  may  w-ell  spare,  to  the  said 
chest;  declaring  unto  them,  that  whereas  heretofore  they  have  been  diligent  to 
bestow  much  substance  otherwise  than  God  commanded,  upon  superstitious  uses, 
now  they  ought  at  this  time  to  be  much  more  ready  to  help  the  poor  and  needy, 
knowing  that  to  relieve  the  poor  is  a  sacrifice  which  pleaseth  God  ;  and  that 
also  whatsoever  is  given  for  their  comfort  is  given  to  Christ  himself,  and  is  so 
accepted  of  him,  that  he  will  mercifully  reward  the  same.  The  which  alms  and 
devotion  of  the  people,  the  keepers  of  the  keys  shall  yearly,  quarterly,  or 
oftener,  (as  need  requireth,)  take  out  of  the  chest,  and  distribute  the  same  in  the 
presence  of  most  of  the  parish,  or  six  of  the  chief  of  them,  to  be  truly  and  faith- 
fully delivered  to  their  most  poor  and  needy  neighbours. 

LXXXV.  Churches  to  be  kept  in  sufficient  Reparations. 

The  church-wardens  or  quest-men  shall  take  care  and  provide  that  the  churches 
be  well  and  sufficiently  repaired,  and  so  from  time  to  time  kept  and  maintained, 
that  the  windows  be  well  glazed,  and  that  the  floors  be  kept  paved,  plain,  and 
even,  and  all  things  there  in  such  an  orderly  and  decent  sort,  without  dust  or 
any  thing  that  may  be  either  noisome  or  unseemly,  as  best  becometh  the  house 
of  God,  and  is  prescribed  in  an  homily  to  that  effect.  The  like  care  they  shall 
take,  that  the  church-yards  be  well  and  sufficiently  repaired,  fenced,  and  main- 
tained with  walls,  rails,  or  pales,  as  have  been  in  each  place  accustomed,  at  their 
charges  unto  whom  by  law  the  same  appertaineth  :  but  especially  they  shall  see 
that  in  every  meeting  of  the  congregation  peace  be  well  kept;  and  that  all  per- 
sons excommunicated,  and  so  denounced,  be  kept  out  of  the  church. 

LXXXVI.  Churches  to  he  surveyed,  and  the  Decays  certified  to  the 

high  Commissioners. 

Every  dean,  dean  and  chapter,  archdeacon,  and  others  which  have  authority 
to  hold  ecclesiastical  visitations  by  composition,  law,  or  prescription,  shall  sur- 
vey the  churches  of  his  or  their  jurisdiction  once  in  every  three  years  in  his  own 
person,  or  cause  the  same  to  be  done;  and  shall  from  time  to  time  within  the 
said  three  years  certify  the  high  commissioners  for  causes  ecclesiastical,  every 
year,  of  such  defects  in  any  the  said  churches,  as  he  or  they  do  find  to  remain 

48* 


566 


Constitutions  and  Canons  Ecclesiastical, 


unrepaired,  and  the  names  and  surnames  of  the  parties  faulty  therein.  Upon 
which  certificate,  we  desire  that  the  said  high  commissioners  will  ex  officio 
mero  send  for  such  parties,  and  compel  them  to  obey  the  just  and  lawful  decrees 
of  such  ecclesiastical  ordinaries,  making  such  certificates. 

LXXXVIl. Terrier  of  Glebe-lands,  and  other  Possessions  belonging 

to  Churches. 

We  ordain,  that  the  archbishops,  and  all  bishops  within  their  several  dioceses, 
shall  procure  (as  much  as  in  them  lieth)  that  a  true  note  and  terrier  of  all  the 
glebes,  lands,  meadows,  gardens,  orchards,  houses,  stocks,  implements,  tene- 
ments, and  portions  of  tithes  lying  out  of  their  parishes  (which  belong  to  any 
parsonage,  or  vicarage,  or  rural  prebend)  be  taken  by  the  view  of  honest  men 
in  every  parish,  by  the  appointment  of  the  bishop,  (whereof  the  minister  to  be 
one,)  and  be  laid  up  in  the  bishop''s  registry,  there  to  be  for  a  perpetual  memory 
thereof. 

LXX XVIII.  Churches  not  to  be  profaned.  * 

The  church-wardens  or  quest-men,  and  their  assistants,  shall  suffer  no  plays, 
feasts,  banquets,  suppers,  church-ales,  drinkings,  temporal  courts,  or  leets,  lay- 
juries,  musters,  or  any  other  profane  usage,  to  be  kept  in  the  church,  chapel,  or 
church-yard,  neither  the  bells  to  be  rung  superstitiously  upon  holy-days  or 
eves  abrogated  by  the  Book  of  Common  Prayer,  nor  at  any  other  times,  without 
good  cause  to  be  allowed  by  the  minister  of  the  place,  and  by  themselves. 


CHURCH-WARDENS  OR  QUEST-MEN,  AND  SIDE-MEN  OR 

ASSISTANTS. 

LXXXIX.  The  Choice  of  Church-wardens,  and  their  Account. 

All  church-wardens  oi  quest-men  in  every  parish  shall  be  chosen  by  the  joint 
consent  of  the  minister  and  the  parishioners,  if  it  may  be;  but  if  they  cannot 
agree  upon  such  a  choice,  then  the  minister  shall  choose  one,  and  the  parish- 
ioners another:  and  without  such  a  joint  or  several  choice  none  shall  take 
upon  them  to  be  church-wardens  :  neither  shall  they  continue  any  longer  than 
one  year  in  that  office,  except  perhaps  they  be  chosen  again  in  like  manner. 
And  all  church-wardens  at  the  end  of  their  year,  or  within  a  month  after  at  the 
most,  shall  before  the  minister  and  the  parishioners  give  up  a  just  account  of 
such  money  as  they  have  received,  and  also  what  particularly  they  have  be- 
stowed in  reparations,  and  otherwise,  for  the  use  of  the  church.  And  last  of  all, 
going  out  of  their  office,  they  shall  truly  deliver  up  to  the  parishioners  whatso- 
ever money  or  other  things  of  right  belonging  to  the  church  or  parish,  which 
remaineih  in  their  hands,  that  it  may  be  delivered  over  by  them  to  the  next 
church-wardens  by  bill  indented. 


Constituiions  and  Canons  Eccleciastical. 


567 


XC.  The  Choice  of  Side-men,  and  their  joint  Office  with  Church- 
wardens. 

The  church-wardens  or  quest-men  of  every  parish,  and  two  or  three  or  more 
discreet  persons  in  every  parish,  to  be  chosen  for  side-men  or  assistants  by  the 
minister  and  parishioners,  if  they  can  agree,  (otherwise  to  be  appointed  by  the 
ordinary  of  the  diocese,)  shall  diligently  see  that  all  the  parishioners  duly  resort 
to  their  church  upon  all  Sundays  and  holy-days,  and  there  continue  the  whole 
time  of  divine  service  ;  and  none  to  walk  or  to  stand  idle  or  talking  in  the  church, 
or  in  the  church-yard,  or  the  church-porch  during  that  time.  And  all  such  as 
shall  be  found  slack  or  negligent  in  resorting  to  the  church  (having  no  great  or 
urgent  cause  of  absence)  they  shaH  earnesdy  call  upon  them;  and  after  due 
monition  (if  they  amend  not)  they  shall  present  them  to  the  ordinary  of  the 
place.  The  choice  of  which  persons,  viz.  church-wardens  or  quest-men,  side- 
men  or  assistants,  shall  be  yearly  made  in  Easter-week. 


PARISH-CLERKS. 

XCI.  Parish-Clerks  to  he  chosen  by  the  Minister. 

No  parish-clerk  upon  any  vacation  shall  be  chosen,  within  the  city  of  London, 
or  elsewhere  within  the  province  of  Canterbury,  but  by  the  parson  or  vicar;  or, 
where  there  is  no  parson  or  vicar,  by  the  minister  of  that  place  for  the  time 
being:  which  choice  shall  be  signified  by  the  said  minister,  vicar,  or  parson,  to 
the  parishioners  the  next  Sunday  following,  in  the  time  of  divine  service.  And 
the  said  clerk  shall  be  of  twenty  years  of  age  at  the  least,  and  known  to  the  said 
parson,  vicar,  or  minister,  to  be  of  honest  conversation,  and  sufficient  for  his 
reading,  writing,  and  also  for  his  competent  skill  in  singing,  if  it  may  be.  And 
the  said  clerks  so  chosen  shall  have  and  receive  their  ancient  wages,  without 
fraud  or  diminution,  either  at  the  hands  of  the  church-wardens,  at  such  times  as 
hath  been  accustomed,  or  by  their  own  collection,  according  to  the  most  ancient 
custom  of  every  parish. 


ECCLESIASTICAL  COURTS  BELONGING  TO  THE  ARCHBI- 
SHOP'S JURISDICTION. 

XCII.  None  to  he  cited  into  divers  Courts  for  Probate  of  the  same 

Will. 

Forasmuch  as  many  heretofore  have  been  by  apparitors  both  of  inferior  courts, 
and  of  the  courts  of  the  archbishop's  prerogative,  much  distracted,  and  diversely 
called  and  summoned  for  probate  of  wills,  or  to  take  administrations  of  the 
goods  of  persons  dying  intestate,  and  are  thereby  vexed  and  grieved  with  many 
causeless  and  unnecessary  troubles,  molestations,  and  expenses  ;  we  constitute 


568 


Constitutions  and  Canons  Ecclesiastical, 


and  appoint,  That  all  chancellors,  commissaries,  or  officials,  or  any  other  ex- 
ercising ecclesiastical  jurisdiction  whatsoever,  shall  at  the  first  charge  with  an 
oath  all  persons  called  or  voluntarily  appearing  before  them  for  the  probate  of 
any  will,  or  the  administration  of  any  goods,  whether  they  know,  or  (moved  by 
any  special  inducement)  do  firmly  believe,  that  the  party  deceased,  whose  tes- 
tament or  goods  depend  now  in  question,  had  at  the  time  of  his  or  her  death  any 
goods  or  good  debts  in  any  other  diocese  or  dioceses,  or  peculiar  jiirisdiction 
within  that  province,  than  in  that  wherein  the  said  party  died,  amounting  to  the 
value  of  five  pounds.  And  if  the  said  person  cited,  or  voluntarily  appearing  be- 
fore him,  shall  upon  his  oath  affirm,  that  he  knoweth,  or  (as  aforesaid)  firmly 
believeth,  that  the  said  party  deceased  had  goods  or  good  debts  in  any  other 
diocese  or  dioceses,  or  peculiar  jurisdiction  within  the  said  province,  to  the 
value  aforesaid,  and  particularly  specify  and  declare  the  same  ;  then  shall  he 
presently  dismiss  him,  not  presuming  to  intermeddle  with  tiie  probate  of  the 
said  will,  or  to  grant  administration  of  the  goods  of  the  party  so  dying  intestate ; 
neither  shall  he  require  or  exact  any  other  charges  of  the  said  parties,  more  than 
such  only  as  are  due  for  the  citation,  and  other  process  had  and  used  against  the 
said  parties  upon  their  further  contumacy;  but  shall  openly  and  plainly  declare 
and  profess,  that  the  said  cause  belongeth  to  the  prerogative  of  the  archbishop 
of  that  province;  willing  and  admonishing  the  party  to  prove  the  said  will,  or 
require  administration  of  the  said  goods  in  the  court  of  the  said  prerogative,  and 
to  exhibit  before  him  the  said  judge  the  probate  or  administration  under  the 
seal  of  the  prerogative,  within  forty  days  next  following.  And  if  any  chancel- 
lor, commissary,  official,  or  other  exercising  ecclesiastical  jurisdiction  whatso- 
ever, or  any  their  registrar,  shall  ofi'end  herein,  let  him  be  ipso  facto  suspended 
from  the  execution  of  his  office,  not  to  be  absolved  or  released,  until  he  have 
restored  to  the  party  all  expenses  by  him  laid  out  contrary  to  the  tenor  of  the 
premises;  and  every  such  probate  of  any  testament,  or  administration  of  goods 
so  granted,  shall  be  held  void  and  frustrate  to  all  effects  of  the  law  whatsoever. 

Furthermore,  we  charge  and  enjoin.  That  the  registrar  of  every  inferior  judge 
do,  without  all  difficulty  or  delay,  certify  and  inform  the  apparitor  of  the  prero- 
gative court,  repairing  unto  him  once  a  month,  and  no  oftener,  what  executors 
or  administrators  have  been  by  his  said  judge,  for  the  incompetency  of  his  own 
jurisdiction,  dismissed  to  the  said  prerogative  court  within  the  month  next  before, 
under  pain  of  a  month's  suspension  from  the  exercise  of  his  office  for  every  de- 
fault therein.  Provided,  that  this  canon,  or  any  thing  therein  contained,  be  not 
prejudicial  to  any  composition  between  the  arclibishop  and  any  bishop  or  other 
ordinary,  nor  to  any  inferior  judge  that  shall  grant  any  probate  of  testament,  or 
administration  of  goods,  to  any  party  that  shall  voluntarily  desire  it,  both  out  of 
the  said  inferior  court,  and  also  out  of  the  prerogative.  Provided  likewise,  that 
if  any  man  die  in  itinere,  the  goods  that  he  hath  about  him  at  that  present  shall 
not  cause  his  testament  or  administration  to  be  liable  unto  the  prerogative  court. 

XCIII.  The  Bate  of  Bona  notabilia  liable  to  the  Prerogative  Court, 

Furthermore,  we  decree  and  ordain,  That  no  judge  of  the  archbishop's  pre- 
rogative shall  henceforward  cite,  or  cause  to  be  cited,  ex  officio,  any  person 
whatsoever  to  any  of  the  aforesaid  intents,  unless  he  have  knowledge  that  the 
party  deceased  was  at  the  time  of  his  death  possessed  of  goods  and  chattels  in 
some  other  diocese  or  dioceses,  or  peculiar  jurisdiction  within  that  province, 


Constitutions  and  Canons  Ecclesiastical 


569 


than  in  that  wherein  he  died,  amounting  to  the  value  of  five  pounds  at  the  least; 
decreeing  and  declaring,  that  whoso  hath  not  goods  in  divers  dioceses  to  the 
said  sum  or  value  shall  not  be  accounted  to  have  Bona  notahilia.  Always 
provided,  That  this  clause,  here  and  in  the  former  Constitution  mentioned,  shall 
not  prejudice  those  dioceses,  where  by  composition  or  custom  Bona  notabilia 
are  rated  at  a  greater  sura.  And  if  any  judge  of  the  prerogative  court,  or  any 
his  surrogate,  or  his  registrar  or  apparitor,  shall  cite,  or  cause  any  person  to  be 
cited  into  his  court,  contrary  to  the  tenor  of  the  premises,  he  shall  restore  to 
the  party  so  cited  all  his  costs  and  charges,  and  the  acts  and  proceedings  in  that 
behalf  shall  be  held  void  and  frustrate.  Which  expenses,  if  the  said  judge,  or 
registrar,  or  apparitor,  shall  refuse  accordingly  to  pay,  he  shall  be  suspended 
from  the  exercise  of  his  office,  until  he  yield  to  the  performance  thereof. 

XCIV.  Xo}2e  to  be  cited  i?i  the  v'2?'ches  or  Jiudieiice,  but  Dwellers 
within  the  ^irchbishop^s  Diocese,  or  Peculiars. 

No  dean  of  the  arches,  nor  official  of  the  archbishop's  consistory,  nor  any 
judge  of  the  audience,  shall  henceforward  in  his  own  name,  or  in  the  name  of 
the  archbishop,  either  ex  officio^  or  at  the  instance  of  any  party,  originally  cite, 
summon,  or  any  way  compel,  or  procure  to  be  cited,  summoned,  or  compelled, 
any  person  which  dwelleth  not  within  the  particular  diocese  or  peculiar  of  the 
said  archbishop,  to  appear  before  him  or  any  of  them,  for  any  cause  or  matter 
whatsoever  belonging  to  ecclesiastical  cognizance,  without  the  license  of  the 
diocesan  first  had  and  obtained  in  that  behalf,  other  than  in  such  particular  cases 
only  as  are  expressly  excepted  and  reserved  in  and  by  a  statute  amw  23  H. 
VIII.  cap.  9.  And  if  any  of  the  said  judges  shall  offend  herein,  he  shall  for 
every  such  ofl^ence  be  suspended  from  the  exercise  of  his  office  for  the  space 
of  three  whole  months. 


XCV.  The  Restraint  of  Double  Qu.arrels. 

Albeit  by  former  constitutions  of  the  Church  of  England,  every  bishop  hath 
had  two  months  space  to  inquire  and  inform  himself  of  the  sufficiency  and 
qualities  of  every  minister,  after  he  hath  been  presented  unto  him  to  be  insti- 
tuted into  any  benefice;  yet,  for  the  avoiding  of  some  inconveniences,  we  do 
now  abridge  and  reduce  tlie  said  two  months  unto  eight  and  twenty  days  only. 
In  respect  of  which  abridgement  we  do  ordain  and  appoint,  that  no  double 
quarrel  shall  hereafter  be  granted  out  of  any  of  the  archbishop's  courts  at  the 
suit  of  any  minister  whosoever,  except  he  shall  first  take  his  personal  oath,  that 
the  said  eight  and  twenty  days  at  the  least  are  expired,  after  he  first  tendered  his 
presentation  to  the  bishop,  and  that  he  refused  to  grant  him  institution  there- 
upon; or  shall  enter  bonds  with  sufficient  sureties  to  prove  the  same  to  be  true; 
under  pain  of  suspension  of  the  granter  thereof  from  the  execution  of  his  office 
for  half  a  year  toties  quoties,  (to  be  denounced  by  the  said  archbishop,")  and 
nullity  of  the  double  quarrel  aforesaid,  so  unduly  procured,  to  all  intents  and 
purposes  whatsoever.  Always  provided,  that  within  the  said  eight  and  twenty 
days  the  bishop  shall  not  institute  any  other  to  the  prejudice  of  the  said  party 
beCore  presented,  sub  poena  nullitatis. 


570 


Constitutions  and  Canons  Ecclesiastical. 


XCVI.  Inhibitions  not  to  be  granted  tvithout  the  subscription  of  an 

*.^d  vacate. 

That  the  jurisdictions  of  bishops  maybe  preserved  (as  near  as  maybe)  entire 
and  free  from  prejudice,  and  that  for  the  behoof  of  the  subjects  of  this  land 
better  provision  be  made,  that  henceforward  they  be  not  grieved  with  frivolous 
and  wrongful  suits  and  molestations;  it  is  ordained  and  provided.  That  no 
inhibition  shall  be  granted  out  of  any  court  belonging  to  the  archbishop  of 
Canterbury,  at  the  instance  of  any  party,  unless  it  be  subscribed  by  an  advocate 
practising  in  the  said  Court:  which  the  said  advocate  shall  do  freely,  not  taking 
any  fee  for  the  same,  except  the  party  prosecuting  the  suit  do  voluntarily  be- 
stow some  gratuity  upon  him  for  his  counsel  and  advice  in  the  said  cause.  The 
like  course  shall  be  used  in  granting  forth  any  inhibition,  at  the  instance  of  any 
party,  by  the  bishop  or  his  chancellor,  against  the  archdeacon,  or  any  other 
person  exercising  ecclesiastical  jurisdiction:  and  if  in  the  court  or  consistory  of 
any  bishop  there  be  no  advocate  at  all,  then  shall  the  subscription  of  a  proctor 
practising  in  the  same  court  be  held  sufficient. 

XCVII.  Inhibitions  not  to  be  granted  until  the  t,^ppeal  be  exhibited 

to  the  Judge. 

It  is  further  ordered  and  decreed,  that  henceforward  no  inhibition  be  granted  by 
occasion  of  any  interlocutory  decree,  or  in  any  cause  of  correction  whatsoever, 
except  under  the  form  aforesaid:  and  moreover,  that  before  the  going  out 
of  any  such  inhibition,  the  appeal  itself,  or  a  copy  thereof,  (avouched  by  oath 
to  be  just  and  true,)  be  exhibited  to  the  judge,  or  his  lawful  surrogate, 
"whereby,  he  may  be  fully  informed  both  in  the  quality  of  the  crime,  and  of 
the  cause  of  the  grievance,  before  the  granting  forth  of  the  said  inhibition. 
And  every  appellant,  or  his  lawful  proctor,  shall,  before  the  obtaining  of  any 
such  inhibition,  shew  and  exhibit  to  the  judge,  or  his  surrogate,  in  writing,  a 
true  copy  of  those  acts  wherewith  he  complaineth  himself  to  be  aggrieved,  and 
from  which  he  appealeth ;  or  shall  take  a  corporal  oath,  that  he  haih  performed 
his  diligence  and  true  endeavour  for  the  obtaining  of  the  same,  and  could  not 
obtain  it  at  the  han.ds  of  the  registrar  in  the  country,  or  his  deputy,  tendering 
him  his  fee.  And  if  any  judge  or  registrar  shall  either  procure  or  permit  any 
inhibition  to  be  sealed,  so  as  is  said,  contrary  to  the  form  and  limitation  above 
specified,  let  him  be  suspended  from  the  execution  of  his  office  for  the  space  of 
three  months:  if  any  proctor,  or  other  person  whatsoever  by  his  appointment, 
shall  offend  in  any  of  the  premises,  either  by  making  or  sending  out  any  inhi- 
bition, contrary  to  the  tenor  of  the  said  premises,  let  him  be  removed  from  the 
exercise  of  his  office  for  the  space  of  a  whole  year,  without  hope  of  release  or 
restoring. 

XCVIII.  Inhibitions  not  to  be  granted  to  factious  Appellants,  unless 

they-  first  subscribe. 

Forasmuch  as  they  who  break  the  laws  cannot  in  reason  claim  any  benefit  or 
protection  by  the  same  ;  we  decree  and  appoint.  That  after  any  judge  ecclesias- 
tical hath  proceeded  judicially  against  obstinate  and  factious  persons,  and  con- 
temners of  ceremonies,  for  not  observing  the  rites  and  orders  of  the  Church  of 


Constitutions  and  Ca?ions  Ecclesiastical. 


571 


England,  or  for  contempt  of  public  prayer,  no  judge,  ad  quern,  shall  admit  or- 
allow  any  his  or  their  appeals,  unless,  he  having  first  seen  the  original  ap- 
peal, the  party  appellant  do  first  personally  promise  and  avow,  that  he  will  faith- 
fully keep  and  observe  all  the  rites  and  ceremonies  of  the  Church  of  England, 
as  also  the  prescript  form  of  common  prayer;  and  do  likewise  subscribe  to  the 
three  articles  formerly  by  us  specified  and  declared. 

XCIX.  None  to  marry  within  the  degrees  prohibited. 

No  person  shall  marry  within  the  degrees  prohibited  by  the  laws  of  God,  and 
expressed  in  a  table,  set  forth  by  authority  in  the  year  of  our  Lord  God  1563. 
And  all  marriages  so  made  and  contracted  shall  be  adjudged  incestuous  and  unlaw- 
ful, and  consequently  shall  be  dissolved  as  void  from  the  beginning,  and  the  parties 
so  married  shall  by  course  of  law  be  separated.  And  the  aforesaid  table  shall 
be  in  every  church  publicly  set  up  and  fixed  at  the  charge  of  the  parish. 

C.  None  to  marry  under  Twenty-one  years,  ivithout  their  Parents^ 

consent. 

No  children  under  the  age  of  one  and  twenty  years  complete  shall  contract 
themselves,  or  marry,  without  the  consent  of  their  parents,  or  of  their  guardians 
and  governors,  if  their  parents  be  deceased. 

CI.  By  whom  Licenses  to  marry  without  Banns  shall  be  granted,  and 
to  what  sort  of  Persons. 

No  faculty  or  license  shall  be  henceforth  granted  for  solemnization  of  matri- 
mony betwixt  any  parties,  without  thrice  open  publication  of  the  banns,  accord- 
ing to  the  Book  of  Common  Prayer,  by  any  person  exercising  any  ecclesiastical 
jurisdiction,  or  claiming  any  privileges  in  the  right  of  their  churches;  but  the 
same  shall  be  granted  only  by  such  as  have  episcopal  authority,  or  the  commis- 
sary for  faculties,  vicars  general  of  the  archbishops,  and  bishops,  sede  plena;  or 
sede  vacante,  the  guardian  of  the  spiritualities,  or  ordinaries  exercising  of  right 
episcopal  jurisdiction  in  their  several  jurisdictions  respectively,  and  unto  such 
persons  only,  as  be  of  good  state  and  quality,  and  that  upon  good  caution  and 
security  taken. 

CII.  Security  to  be  taken  at  the  granting  of  such  Licenses,  and  under 

what  Condition. 

The  security  mentioned  shall  contain  these  conditions  :  First,  That,  at  the  time 
of  the  granting  every  such  license,  there  is  not  any  impediment  of  precontract, 
consanguinity,  affinity,  or  other  lawful  cause  to  hinder  the  said  marriage. 
Secondly,  That  there  is  not  any  controversy  or  suit  depending  in  any  court  be- 
fore any  ecclesiastical  judge,  touching  any  contract  or  marriage  of  either  of  the 
said  parties  with  any  other.  Thirdly,  That  they  have  obtained  thereunto  the 
express  consent  of  their  parents,  (if  they  be  living,)  or  otherwise  of  their 
guardians  or  governors.  Lastly,  That  they  shall  celebrate  the  said  matrimony 
publicly  in  the  parish-church  or  chapel  where  one  of  them  dwelleth,  and  in  no 
other  place,  and  that  between  the  hours  of  eight  and  twelve  in  the  forenoon. 


572 


Cojistiluiions  and  Canons  Ecclesiastical, 


cm.  Oaths  to  be  taken  for  the  Conditions, 

For  the  avoiding  of  all  fraud  and  collusion  in  the  obtaining  of  such  licenses  and 
dispensations,  we  further  constitute  and  appoint,  That  before  any  license  for 
the  celebration  of  matrimony  without  publication  of  banns  be  had  or  granted,  it 
sliall  appear  to  the  judge  by  the  oaths  of  two  sufficient  witnesses,  one  of  them 
to  be  known  either  to  the  judge  himself,  or  to  some  other  person  of  good  repu- 
tation then  present,  and  known  likewise  to  the  said  judge,  that  the  express 
consent  of  the  parents,  or  parent,  if  one  be  dead,  or  guardians  or  guardian  of  the 
parties,  is  thereunto  had  and  obtained.  And  furthermore.  That  one  of  the  par- 
ties personally  swear,  that  he  believeth  there  is  no  let  or  impediment  of  precon- 
tract, kindred,  or  alliance,  or  of  any  other  lawful  cause  whatsoever,  nor  any 
suit  commenced  in  any  ecclesiastical  court,  to  bar  or  hinder  the  proceeding  of 
the  said  matrimony,  according  to  the  tenure  of  the  foresaid  license. 

CIV.  */9n  Exception  for  those  that  are  in  Widoivhood. 

If  both  the  parties  which  are  to  marry  being  in  widowhood  do  seek  a  faculty 
for  the  forbearing  of  banns,  then  the  clauses  before  mentioned,  requiring  the 
parents'  consents,  may  be  omitted:  but  the  parishes  where  they  dwell,  both 
shall  be  expressed  in  the  license,  as  also  the  parish  named  where  the  marriage 
shall  be  celebrated.  And  if  any  commissary  for  faculties,  vicars  general,  or 
other  the  said  ordinaries,  shall  offend  in  the  premises,  or  any  part  thereof,  he 
shall,  for  every  time  so  offending,  be  suspended  from  the  execution  of  his  office 
for  the  space  of  six  months;  and  every  such  license  or  dispensation  shall  be 
held  void  to  all  effects  and  purposes,  as  if  there  had  never  been  any  such  granted; 
and  the  parties  marrying  by  virtue  thereof  shall  be  subject  to  the  punishments 
which  are  appointed  for  clandestine  marriages. 

CV.  No  Sentence  for  Divorce  to  be  given  upon  the  sole  Confession  of 

the  Parties. 

Forasmuch  as  matrimonial  causes  have  been  always  reckoned  and  reputed 
among  the  weightiest,  and  therefore  require  the  greater  caution,  when  they  come 
to  be  handled  and  debated  in  judgment,  especially  in  causes  wherein  matrimony, 
having  been  in  the  church  duly  solemnized,  is  required,  upon  any  suggestion 
or  pretext  whatsoever,  to  be  dissolved  or  annulled:  we  do  straitly  charge  and 
enjoin.  That  in  all  proceedings  to  divorce,  and  nullities  of  matrimony,  good 
circumspection  and  advice  be  used,  and  that  the  truth  may  (as  far  as  is  possible) 
be  sifted  out  by  the  deposition  of  witnesses,  and  other  lawful  proofs  and  evic- 
tions ;  and  that  credit  be  not  given  to  the  sole  confession  of  the  parties  them- 
selves, howsoever  taken  upon  oath,  either  within  or  without  the  court. 

CVI.  No  Sentence  for  Divorce  to  he  given  but  in  open  Court. 

No  sentence  shall  be  given  either  for  separation  a  thora  et  mensa^  or  for  annul- 
ling of  pretended  matrimony,  but  in  open  court,  and  in  the  seat  of  justice;  and 
that  with  the  knowledge  and  consent  either  of  the  archbishop  within  his  pro- 
vince, or  of  the  bishop  within  his  diocese,  or  of  the  dean  of  the  arches,  the  judge 
of  the  audience  of  Canterbury,  or  of  the  vicars  general,  or  other  principal  offi- 


Constitutions  and  Canons  Ecclesiastical. 


573 


cials,  or,  sede  vacante,  of  the  guardians  of  the  spiritualities,  or  other  ordinaries 
to  whom  of  right  it  appertaineth,  in  their  several  jurisdictions  and  courts,  and 
concerning  them  only  that  are  then  dwelling  under  their  jurisdictions. 

CVIL  Li  all  sente?ices  for  Divorce.  Bond  to  be  taken  for  ?iot  marrying 
during  each  other'' s  Life. 

In  all  sentences  pronounced  only  for  divorce  and  separation  a  thora  et  mensa^ 
there  shall  be  a  caution  and  restraint  inserted  in  the  act  of  the  said  sentence, 
That  the  parties  so  separated  shall  live  chastely  and  continently;  neither  shall 
they,  during  each  other's  life,  contract  matrimony  with  any  other  person.  And, 
for  the  better  observation  of  this  last  clause,  the  said  sentence  of  divorce  shall 
not  be  pronounced,  until  the  party  or  parties  requiring  the  same  have  given 
good  and  sufficient  caution  and  security  into  the  court,  that  they  will  not  any 
way  break  or  transgress  the  said  restraint  or  prohibition. 

CVIIL  The  Penalty  for  Judges  offending  in  the  premises. 

And  if  any  judge,  giving  sentence  of  divorce  or  separation,  shall  not  fully  keep 
and  observe  the  premises,  he  shall  be,  by  the  archbishop  of  the  province,  or  by 
the  bishop  of  the  diocese,  suspended  from  the  exercise  of  his  office  for  the  space 
of  a  whole  year;  and  the  sentence  of  separation,  so  given  contrary  to  the  form 
aforesaid,  shall  be  held  void  to  all  intents  and  purposes  of  the  law,  as  if  it  had 
not  at  all  been  given  or  pronounced. 


ECCLESIASTICAL  COURTS  BELONGING  TO  THE  JURISDIC- 
TION OF  BISHOPS  AND  ARCHDEACONS,  AND  THE  PRO- 
CEEDINGS IN  THEM. 

CIX.  Notorious  Crimes  and  Scandals  to  he  certified  into  Ecclesiasti- 
cal Courts  by  Presentment. 

If  any  offend  their  brethren,  either  by  adultery,  whoredom,  incest,  or  drunken- 
ness, or  by  swearing,  ribaldry,  usury,  and  any  other  uncleanness,  and  wickedness 
of  life,  the  church-wardens,  or  quest-men,  and  side-men,  in  their  next  present- 
ments to  their  ordinaries,  shall  faithfully  present  all  and  every  of  the  said  offenders, 
to  the  intent  that  they,  and  every  of  them,  may  be  punished  by  the  severity  of  the 
laws,  according  to  their  deserts :  and  such  notorious  offenders  shall  not  be  ad- 
mitted to  the  holy  communion,  till  they  be  reformed. 

ex.  Schismatics  to  be  presented. 

If  the  church-wardens,  or  quest-men,  or  assistants,  do  or  shall  know  any  man 
within  their  parish,  or  elsewhere,  that  is  a  hinderer  of  the  word  of  God  to  be 
read  or  sincerely  preached,  or  of  the  execution  of  these  our  Constitutions,  or  a 
fautor  of  any  usurped  or  foreign  power,  by  the  laws  of  this  realm  justly  rejected 
49 


574  ConsiituHons  and  Canons  Ecclesiastical, 


and  taken  away,  or  a  defender  of  Popish  and  erroneous  doctrine;  they  shall 
detect  and  present  the  same  to  the  bishop  of  the  diocese,  or  ordinary  of  the  place, 
to  be  censured  and  punished  according  to  such  ecclesiastical  laws  as  are  pre- 
scribed in  that  behalf. 

CXI.  Disturbers  of  Divine  Service  to  be  presented. 

In  all  visitations  of  bishops  and  archdeacons,  the  church-wardens,  or  quest-men, 
and  side-men,  shall  truly  and  personally  present  the  names  of  all  those  which 
behave  themselves  rudely  and  disorderly  in  the  church,  or  which  by  untimely 
ringing  of  bells,  by  walking,  talking,  or  other  noise,  shall  hinder  the  minister 
or  preacher. 

CXII.  Non-Communicants  at  Easter  to  be  presented. 

The  minister,  church-wardens,  quest-men,  and  assistants  of  every  parish-church 
and  chapel,  shall  yearly,  within  forty  days  after  Easter,  exhibit  to  the  bishop  or 
his  chancellor  the  names  and  surnames  of  all  the  parishioners,  as  well  men  as 
women,  which  being  of  the  age  of  sixteen  years  received  not  the  communion  at 
Easter  before. 

CXIII.  Ministers  may  present. 

Because  it  often  cometh  to  pass,  that  the  church-wardens,  side-men,  quest-men, 
and  such  other  persons  of  the  laity,  as  are  to  take  care  for  the  suppressing  of 
sin  and  wickedness  in  their  several  parishes,  as  much  as  in  them  lieth,  by  ad- 
monition, reprehension,  and  denunciation  to  their  ordinaries,  do  forbear  to  dis- 
charge their  duties  therein,  either  through  fear  of  their  superiors,  or  through 
negligence,  more  than  were  fit,  the  licentiousness  of  these  times  considered  ;  we 
ordain.  That  hereafter  every  parson  and  vicar,  or,  in  the  lawful  absence  of  any 
parson  or  vicar,  then  their  curates  and  substitutes  may  join  in  every  presentment 
with  the  said  church-wardens,  side-men,  and  the  rest  above  mentioned,  at  the 
times  hereafter  limited,  if  they,  the  said  church-wardens  and  the  rest,  will 
present  such  enormities  as  are  apparent  in  the  parish ;  or  if  they  will  not,  then 
every  such  parson  and  vicar,  or,  in  their  absence,  as  aforesaid,  their  curates  may 
themselves  present  to  their  ordinaries  at  such  times,  and  when  else  they  think 
it  meet,  all  such  crimes  as  they  have  in  charge,  or  otherwise,  as  by  them  (being 
the  persons  that  should  have  the  chief  care  for  the  suppressing  of  sin  and  impiety 
in  their  parishes)  shall  be  thought  to  require  due  reformation.  Provided  always. 
That  if  any  man  confess  his  secret  and  hidden  sins  to  the  minister,  for  the  unbur- 
dening of  his  conscience,  and  to  receive  spiritual  consolation  and  ease  of  mind 
from  him;  we  do  not  any  way  bind  the  said  minister  by  this  our  Constitution, 
but  do  straitly  charge  and  admonish  him,  that  he  do  not  at  any  time  reveal  and 
make  known  to  any  person  whatsoever  any  crime  or  offence  so  committed  to 
his  trust  and  secrecy,  (except  they  be  such  crimes  as  by  the  laws  of  this  realm 
his  own  life  may  be  called  into  question  for  concealing  the  same,)  under  pain 
of  irregularity. 


CXIV.  Ministers  shall  present  Recusants. 
Every  parson,  vicar,  or  curate,  shall  carefully  inform  themselves,  every  year 


Constitutions  and  Canons  Ecclesiastical.  575 

hereafter,  how  many  popish  recusants,  men,  women,  and  children,  above  the 
age  of  thirteen  years,  and  how  many  being  popishly  given  (who,  though  they 
come  to  the  church,  yet  do  refuse  to  receive  the  communion)  are  inhabitants, 
or  make  their  abode,  either  as  sojourners  or  common  guests,  in  any  of  their 
several  parishes  ;  and  shall  set  down  their  tnie  names  in  writing,  (if  they  can 
learn  tliem,)  or  otherwise  such  names  as  for  the  time  they  carry,  distinguishing 
the  absolute  recusants  from  half  recusants ;  and  the  same,  so  far  as  they  know 
or  believe,  so  distinguished  and  set  down  under  their  hands,  shall  truly  present 
to  their  ordinaries  before  the  feast  of  the  Nativity  next  ensuing,  under  pain  of 
suspension  to  be  inflicted  upon  them  by  their  said  ordinaries  ;  and  so  every  year 
hereafter,  upon  the  like  pain,  before  the  feast  of  St.  John  Baptist.  Also  we 
ordain.  That  all  such  ordinaries,  chancellors,  commissaries,  archdeacons,  officials, 
and  all  other  ecclesiastical  officers,  to  whom  the  said  presentments  shall  be  ex- 
hibited, shall  likewise  within  one  month  after  the  receipt  of  the  same,  under 
pain  of  suspension  by  the  bishop  from  the  execution  of  their  office  for  the  space 
of  half  a  year,  as  often  as  they  shall  offend  therein,  deliver  them,  or  cause  them 
to  be  delivered,  to  the  bishop  respectively;  who  shall  also  exhibit  them  to  the 
archbishop  within  six  weeks,  and  the  archbishop  to  his  majesty  within  other 
six  weeks  after  he  hath  received  the  said  presentments. 

CXV.  Ministers  and  Church-wardens  not  to  be  sued  for  presenting. 

Whereas  for  the  reformation  of  criminous  persons  and  disorders  in  every  pa- 
rish, the  church-wardens,  quest-men,  side-men,  and  such  other  church  officers 
are  sworn,  and  the  minister  charged  to  present  as  well  the  crimes  and  disorders 
committed  by  the  said  criminous  persons,  as  also  the  common  fame  which  is 
spread  abroad  of  them,  whereby  they  are  often  maligned,  and  sometimes  trou- 
bled by  the  said  delinquents,  or  their  friends ;  we  do  admonish  and  exhort  all 
judges,  both  ecclesiastical  and  temporal,  as  they  regard  and  reverence  the  fear- 
ful judgment-seat  of  the  highest  Judge,  that  they  admit  not  in  any  of  their  courts 
any  complaint,  plea,  suit,  or  suits,  against  any  such  church-wardens,  quest-men, 
side-men,  or  other  church  officers,  for  making  any  such  presentments,  nor 
against  any  minister  for  any  presentment  that  he  shall  make;  all  the  said  pre- 
sentments tending  to  the  restraint  of  shameless  impiety,  and  considering  that  the 
rules  both  of  charity  and  government  do  presume,  that  they  did  nothing  therein 
of  malice,  but  for  the  discharge  of  their  consciences. 

CXVI.  Church-iuardens  not  bound  to  present  oftener  than  twice  a 

Year. 

No  church-wardens,  quest-men,  or  side-men  of  any  parish  shall  be  enforced  to 
exhibit  their  presentments  to  any  having  ecclesiastical  jurisdiction,  above  once 
in  every  year,  where  it  hath  been  no  oftener  used,  nor  above  twice  in  any  dio- 
cese whatsoever,  except  it  be  at  the  bishop's  visitation.  For  the  which  present- 
ments of  every  parish-church  or  chapel,  the  registrar  of  any  court,  where  they 
are  to  be  exhibited,  shall  not  receive  in  one  year  above  fourpence,  under  pain, 
for  every  offence  therein,  of  suspension  from  the  execution  of  his  office  for  the 
space  of  a  month,  ioties  quoties.  Provided  always.  That,  as  good  occasion 
shall  require,  it  shall  be  lawful  for  every  minister,  church-wardens,  and  side- 
men  to  present  offenders  as  oft  as  they  shall  think  meet;  and  likewise  for  any 


576 


Constitutions  and  Canons  Ecclesiastical, 


godly  disposed  person,  or  for  any  ecclesiastical  judge,  upon  knowledgCj  or  no- 
tice given  unto  him  or  them  of  any  enormous  crime  within  his  jurisdiction,  to 
move  the  minister,  church-wardens,  or  side-men,  as  they  tender  the  glory  of 
God  and  reformation  of  sin,  to  present  the  same,  if  they  shall  find  sufficient 
cause  to  induce  them  thereunto,  that  St  may  be  in  due  time  punished  and  re- 
formed. Provided,  That  for  these  voluntary  presentments  there  be  no  fee  re- 
quired or  taken  of  them,  under  the  pain  aforesaid. 

CXVII.  Church-wardens  not  to  be  troubled for  not  presenting  oftener 

than  tioice  a  Year, 

No  church-wardens,  quest-men,  or  side-men,  shall  be  called  or  citedj  but  only 
at  the  said  time  or  times  before  limited,  to  appear  before  any  ecclesiastical  judge 
whosoever,  for  refusing  at  other  times  to  present  any  faults  committed  in  their 
parishes,  and  punishable  by  ecclesiastical  laws.  Neither  shall  they,  nor  any  of 
them,  after  their  presentments  exhibited  at  any  of  those  times,  be  any  further 
troubled  for  the  same,  except  upon  manifest  and  evident  proof  it  may  appear, 
that  they  did  then  willingly  and  wittingly  omit  to  present  some  such  public 
crime  or  crimes  as  they  knew  to  be  committed,  or  could  not  be  ignorant  that 
there  was  then  a  public  fame  of  them  ;  or  unless  there  be  very  just  cause  to  call 
them  for  the  explanation  of  their  former  presentments.  In  which  case  of  wilful 
omission,  their  ordinaries  shall  proceed  against  them  in  such  sort,  as  in  causes 
of  wilful  perjury  in  a  court  ecclesiastical  it  is  already  by  law  provided. 

CXVIII.  The  old  Church-wardens  to  make  their  Presentments  before 

the  neto  be  sworn. 

The  office  of  all  church-wardens  and  side-men  shall  be  reputed  ever  hereafter 
to  continue  until  the  new  church-wardens  that  shall  succeed  them  be  sworn, 
which  shall  be  the  first  week  after  Easter,  or  some  week  following,  according 
to  the  direction  of  the  Ordinary.  Which  time  so  appointed  shall  always  be  one 
of  the  two  times  in  every  year,  when  the  minister,  and  church-wardens,  and 
side-men  of  every  parish  shall  exhibit  to  their  several  ordinaries  the  present- 
ments of  such  enormities  as  have  happened  in  their  parishes  since  their  last  pre- 
sentments. And  this  duty  they  shall  perform,  before  the  newly  chosen  church- 
wardens and  side-men  be  sworn,  and  shall  not  be  suffered  to  pass  over  the  said 
presentments  to  those  that  are  newly  come  into  office,  and  are  by  intendment 
ignorant  of  such  crimes ;  under  pain  of  those  censures  which  are  appointed  for 
the  reformation  of  such  dalliers  and  dispensers  with  their  own  consciences  and 
oaths. 

CXIX.  Cojivenient  time  to  be  assigned  for  framing  Presentments. 

For  the  avoiding  of  such  inconveniences  as  heretofore  have  happened  by  the 
hasty  making  of  bills  of  presentments  upon  the  days  of  the  visitations  and 
synods,  it  is  ordered.  That  always  hereafter  every  chancellor,  archdeacon, 
commissary,  and  official,  and  every  other  person  having  ecclesiastical  jurisdic- 
tion, at  the  ordinary  time  when  the  church-wardens  are  sworn;  and  the  arch- 
bishop and  bishops,  when  he  or  they  do  summon  their  visitation,  shall  deliver, 
or  cause  to  be  delivered  to  the  church-wardens,  quest-men,  and  side-men  of 


Constitutions  and  Canons  Ecclesiastical, 


577 


every  parish,  or  to  some  of  them,  such  books  of  articles  as  they,  or  any  of 
them,  shall  require,  for  the  year  following,  the  said  church-wardens,  quest-men, 
and  side-men  to  ground  their  presentments  upon,  at  such  times  as  they  are  to 
exhibit  them.  In  which  book  shall  be  contained  the  form  of  the  oath,  which 
must  be  taken  immediately  before  every  such  presentment;  to  the  intent  that, 
having  beforehand  time  sufficient,  not  only  to  peruse  and  consider  what  their 
said  oath  shall  be,  but  the  articles  also  whereupon  they  are  to  ground  their  pre- 
sentments, they  may  frame  them  at  home  boih  advisedly  and  truly,  to  the  dis- 
charge of  their  own  consciences,  after  they  are  sworn,  as  becomeih  honest  and 
godly  men. 

CXX.  None  to  be  cited  into  Ecclesiastical  Courts  by  Process  of 
Quorum  Nomina. 

No  bishop,  chancellor,  archdeacon,  official,  or  other  ecclesiastical  judge,  shall 
suffer  any  general  processes  of  quorum  noraina  to  be  sent  out  of  his  court; 
except  the  names  of  all  such  as  thereby  are  to  be  cited  shall  be  first  expressly 
entered  by  the  hand  of  the  registrar,  or  his  deputy,  under  the  said  process,  and 
the  said  processes  and  names  be  first  subscribed  by  the  judge,  or  his  deputy, 
and  his  seal  thereto  affixed. 

CXXI.  None  to  be  cited  into  several  Courts  for  one  Crime. 

In  places  where  the  bishop  and  archdeacon  do  by  prescription  or  composition 
visit  at  several  times  in  one  and  the  same  year,  lest  for  one  and  the  selfsame 
fault  any  of  his  majesty's  subjects  should  be  challenged  and  molested  in  divers 
ecclesiastical  courts;  we  order  and  appoint.  That  avery  archdeacon,  or  his 
official,  within  one  month  after  the  visitation  ended  that  year,  and  the  present- 
ments received,  shall  certify  under  his  hand  and  seal  to  the  bishop,  or  his 
chancellor,  the  names  and  crimes  of  all  such  as  are  detected  and  presented  in 
his  said  visitation,  to  the  end  the  chancellor  shall  thenceforth  forbear  to  convent 
any  person  for  any  crime  or  cause  so  detected  or  presented  to  the  archdeacon. 
And  the  chancellor  within  the  like  time  after  the  bishop's  visitation  ended,  and 
presentments  received,  shall  under  his  hand  and  seal  signify  to  the  archdeacon, 
or  his  official,  the  names  and  crimes  of  all  such  persons  which  shall  be  detected 
or  presented  unto  him  in  that  visitation,  to  the  same  intent  as  is  aforesaid.  And 
if  these  officers  shall  not  certify  each  other,  as  is  here  prescribed,  or  after  such 
certificate  shall  intermeddle  with  the  crimes  or  persons  detected  and  presented 
in  each  other's  visitation;  then  every  of  them  so  offending  shall  be  suspended 
from  all  exercise  of  his  jurisdiction  by  the  bishop  of  the  diocese,  until  he  shall 
repay  the  costs  and  expenses  which  the  parlies  grieved  have  been  at  by  that 
vexation. 

CXXII.  No  Sentence  of  Deprivation  or  Deposition  to  be  pronounced 
against  a  Minister,  but  by  the  Bishop. 

When  any  minister  is  complained  of  in  any  ecclesiastical  court  belonging  to 
any  bishop  of  his  province,  for  any  crime,  the  chancellor,  commissary,  official, 
or  any  other  having  ecclesiastical  jurisdiction,  to  whom  it  shall  appertain,  shall 
expedite  the  cause  by  processes  and  other  proceedings  against  him:  and  upon 

49* 


578 


Constitutions  and  Canons  Ecclesiastical, 


contumacy,  for  not  appearing,  shall  first  suspend  him ;  and  afterward,  his  con- 
tumacy continuing,  excommunicate  him.  But  if  he  appear,  and  submit  himself 
to  the  course  of  law,  then  the  matter  being  ready  for  sentence,  and  the  merits 
of  his  offence  exacting  by  law  either  deprivation  from  his  living,  or  deposition 
from  the  ministry,  no  such  sentence  shall  be  pronounced  by  any  person  who- 
soever, but  only  by  the  bishop,  with  the  assistance  of  his  chancellor,  the  dean, 
(if  they  may  conveniently  be  had,)  and  some  of  ihe  prebendaries,  if  the  court 
be  kept  near  the  cathedral  church,  or  of  the  archdeacon,  if  he  may  be  had  con- 
veniently, and  two  other  at  the  least  grave  ministers  and  preachers,  to  be  called 
by  the  bishop,  when  the  court  is  kept  in  other  places. 

CXXIII.  No  Act  to  he  sped  but  in  open  Court. 

No  chancellor,  commissary,  archdeacon,  official,  or  any  other  person  using 
ecclesiastical  jurisdiction  whosoever,  shall  speed  any  judicial  act,  either  of 
contentious  or  voluntary  jurisdiction,  except  he  have  the  ordinary  registrar  of 
that  court,  or  his  lawful  deputy :  or  if  he  or  they  will  not,  or  cannot,  be  present, 
then  such  persons  as  by  law  are  allowed  in  that  behalf  to  write  or  speed  the 
same,  under  pain  of  suspension  ipso  facto. 

CXXIV.  No  Court  to  have  more  than  one  Seal. 

No  chancellor,  commissary,  archdeacon,  official,  or  any  other  exercising  eccle- 
siastical jurisdiction,  shall  without  the  bishop's  consent  have  any. more  seals 
than  one,  for  the  sealing  of  all  matters  incident  to  his  office;  which  seal  shall 
always  be  kept  either  by  himself,  or  by  his  lawful  substitute  exercising  juris- 
diction for  him,  and  remaining  v^^ithin  the  jurisdiction  of  the  said  judge,  or  in 
the  city  or  principal  town  of  the  county.  This  seal  shall  contain  the  title  of 
that  jurisdiction,  which  every  of  the  said  judges  or  their  deputies  do  execute. 

CXXV.  Convenient  Places  to  be  chosen  for  the  keeping  of  Courts. 

All  chancellors,  commissaries,  archdeacons,  officials,  and  all  other  exercising 
ecclesiastical  jurisdiction,  shall  appoint  such  meet  places  for  the  keeping  of  their 
courts,  by  the  assignment  or  approbation  of  the  bishop  of  the  diocese,  as  shall 
be  convenient  for  entertainment  of  those  that  are  to  make  their  appearance 
there,  and  most  indifferent  for  their  travel.  And  likewise  they  shall  keep  and 
end  their  courts  in  such  convenient  time,  as  every  man  may  return  homewards 
in  as  due  season  as  may  be. 

CXXVI.  Peculiar  and  inferior  Courts  to  exhibit  the  original  Copies 
of  Wills  into  the  Bishop^ s  Registry. 

Whereas  deans,  archdeacons,  prebendaries,  parsons,  vicars,  and  others,  exer- 
cising ecclesiastical  jurisdiction,  claim  liberty  to  prove  the  last  wills  and  testa- 
ments of  persons  deceased  within  their  several  jurisdictions,  having  no  known 
or  certain  registrars,  nor  public  place  to  keep  their  records  in  ;  by  reason  whereof 
many  wills,  rights,  and  legacies,  upon  the  death  or  change  of  such  persons,  and 
their  private  notaries,  miscarry  and  cannot  be  found,  to  the  great  prejudice  of 
his  majesty's  subjects  ;  we  therefore  order  and  enjoin,  That  all  such  possessors 


Constitutions  and  Canons  Ecclesiastical. 


579 


and  exercisers  of  peculiar  jurisdiclion  shall  once  in  every  year  exhibit  into  the 
public  registry  of  the  bishop  of  the  diocese,  or  of  the  dean  and  chapter,  under 
whose  jurisdiction  the  said  peculiars  are,  every  original  testament  of  every 
person  in  that  time  deceased,  and  by  them  proved  in  their  several  peculiar 
jurisdictions,  or  a  true  copy  of  every  such  testament,  examined,  subscriljed,  and 
sealed  by  the  peculiar  judge  and  his  notary.  Otherwise,  if  any  of  them  fail  so 
to  do,  the  bishop  of  the  diocese,  or  dean  and  chapter,  unto  whom  the  said  juris- 
dictions do  respectively  belong,  shall  suspend  the  said  parties,  and  every  of  them, 
from  the  exercise  of  all  such  peculiar  jurisdiction,  until  they  have  performed 
this  our  Constitution. 


JUDGES  ECCLESIASTICAL,  AND  THEIR  SURROGATES. 

CXXVII. .  The  Quality  and  Oath  of  Judges. 

No  man  shall  hereafter  be  admitted  a  chancellor,  commissary,  or  official,  to 
exercise  any  ecclesiastical  jurisdiction,  except  he  be  of  the  full  age  of  six  and 
twenty  years  at  the  least,  and  one  that  is  learned  in  the  civil  and  ecclesiastical 
laws,  and  is  at  the  least  a  master  of  arts,  or  bachelor  of  law,  and  is  reasonably 
well  practised  in  the  course  thereof,  as  likewise  well  affected,  and  zealously 
bent  to  religion,  touching  whose  life  and  manners  no  evil  example  is  had  ;  and 
except,  before  he  enter  into  or  execute  any  such  office,  he  shall  take  the  oath 
of  the  king's  supremacy  in  the  presence  of  the  bishop,  or  in  the  open  court,  and 
shall  subscribe  to  the  Articles  of  Religion  agreed  upon  in  the  convocation  in  the 
year  one  thousand  five  hundred  sixty  and  two,  and  shall  also  swear  that  he  will, 
to  the  uttermost  of  his  understanding,  deal  uprightly  and  justly  in  his  office, 
without  respect  or  favour  of  reward  ;  the  said  oaths  and  subscription  to  be  re- 
corded by  a  registrar  then  present.  And  likewise  all  chancellors,  commissaries, 
officials,  registrars,  and  all  other  that  do  now  possess  or  execute  any  places  of 
ecclesiastical  jurisdiction,  or  service,  shall  before  Christmas  next,  in  the  presence 
of  the  archbishop,  or  bishop,  or  in  open  court,  under  whom  or  where  they 
exercise  their  offices,  take  the  same  oaths,  and  subscribe,  as  before  is  said ; 
or,  upon  refusal  so  to  do,  shall  be  suspended  from  the  execution  of  their  offices, 
until  they  shall  take  the  said  oaths,  and  subscribe  as  aforesaid. 

CXXVIIL  The  Quality  of  Surrogates. 

No  chancellor,  commissary,  archdeacon,  official,  or  any  other  person  using 
ecclesiastical  jurisdiction,  shall  at  any  time  substitute  in  their  absence  any  to 
keep  any  court  for  them,  except  he  be  either  a  grave  minister  and  a  graduate,  or 
a  licensed  public  preacher,  and  a  beneficed  man  near  the  place  where  the  courts 
are  kept,  or  a  bachelor  of  law,  or  a  master  of  arts  at  least,  who  hath  some  skill  in 
the  civil  and  ecclesiastical  law,  and  is  a  favourer  of  true  religion,  and  a  man  of 
modest  and  honest  conversation  ;  under  pain  of  suspension,  for  every  time  that 
they  offend  therein,  from  the  execution  of  their  offices,  for  the  space  of  three 
months,  toties  quoties:  and  he  likewise  that  is  deputed,  being  not  qualified  as 
is  before  expressed,  and  yet  shall  presume  to  be  a  substitute  to  any  judge,  and 


580  Constitutions  and  Canons  Ecclesiastical. 

shall  keep  any  court,  as  is  aforesaid,  shall  undergo  the  same  censure  in  manner 
and  form  as  is  before  expressed. 


PROCTORS. 

CXXIX.  Proctors  not  to  retain  Causes  ivithout  the  laioful 
Assignment  of  the  Parties. 

None  shall  procure  in  any  cause  whatsoever,  unless  he  be  thereunto  constituted 
and  appointed  by  the  party  himself,  either  before  the  judge,  and  by  act  in 
court,  or  unless,  in  the  beginning  of  the  suit,  he  be  by  a  true  and  sufficient  proxy 
thereunto  warranted  and  enabled.  We  call  that  proxy  sufficient,  which  is 
strengthened  and  confirmed  by  some  authentical  seal,  the  party's  approbation, 
or  at  least  his  ratification  therewithal  concurring.  All  which  proxies  shall  be 
forthwith  by  the  said  proctors  exhibited  into  the  court,  and  be  safely  kept  and 
preserved  by  the  registrar  in  the  public  registry  of  the  said  court.  And  if  any 
registrar  or  proctor  shall  offend  herein,  he  shall  be  secluded  from  the  exercise 
of  his  office  for  the  space  of  two  months,  without  hope  of  release  or  restoring. 

CXXX.  Proctors  not  to  retain  Causes  ivithout  the  Counsel  of  an 

Advocate. 

For  lessening  and  abridging  the  multitude  of  suits  and  contentions,  as  also  for 
preventing  the  complains  of  suitors  in  courts  ecclesiastical,  who  many  limes  are 
overthrown  by  the  oversight  and  negligence,  or  by  the  ignorance  and  insuf- 
ficiency of  proctors;  and  likewise  for  the  furtherance  and  increase  of  learning, 
and  the  advancement  of  civil  and  canon  law,  following  the  laudable  customs 
heretofore  observed  in  the  courts  pertaining  to  the  archbishop  of  Canterbury  ; 
we  will  and  ordain,  that  no  proctor  exercising  in  any  of  them  shall  entertain 
any  cause  whatsoever,  and  keep  and  retain  the  same  for  two  court-days  without 
the  counsel  and  advice  of  an  advocate,  under  pain  of  a  year's  suspension  from 
his  practice;  neither  shall  the  judge  have  power  to  release  or  mitigate  the  said 
penalty,  without  express  mandate  and  authority  from  the  archbishop  aforesaid. 

CXXXI.  Proctors  not  to  conclude  in  any  Case  without  the  knowledge 

of  an  Advocate. 

No  judge  in  any  of  the  said  courts  of  the  archbishop  shall  admit  any  libel,  or 
any  other  matter,  without  the  advice  of  an  advocate  admitted  to  practice  in  the 
same  court,  or  without  his  subscription ;  neither  shall  any  proctor  conclude  any 
cause  depending  without  the  knowledge  of  the  advocate  retained  and  feed  in  the 
cause:  which  if  any  proctor  shall  do,  or  procure  to  be  done,  or  shall  by  any 
colour  whatsoever  defraud  the  advocate  of  his  duty  or  fee,  or  shall  be  negligent 
in  repairing  to  the  advocate,  and  requiring  his  advice  what  course  is  to  be 
taken  in  the  cause,  he  shall  be  suspended  from  all  practice  for  the  space  of  six 
months,  without  hope  of  being  thereunto  restored  before  the  said  term  be  fully 
complete. 


Constitutions  and  Canons  Ecclesiastical. 


581 


CXXXII.  Proctors,  prohibited  the  Oath,  In  animam  domini  sui. 

Forasmuch  as  in  the  probate  of  testaments  and  suits  for  administration  of  the 
g-oods  of  persons  dj'ing  intestate,  the  oath  usually  taken  by  proctors  of  courts, 
In  animam  constitiientis,  is  found  to  be  inconvenient;  we  do  therefore  decree 
and  ordain,  That  every  executor,  or  suitor  for  administration,  shall  personally 
repair  to  the  judge  in  that  behalf,  or  his  surrogate,  and  in  his  own  person  (and 
not  by  proctor)  take  the  oath  accustomed  in  these  cases.  But  if  by  reason  of 
sickness,  or  age,  or  any  other  just  let  or  impediment,  he  be  not  able  to  make  his 
personal  appearance  before  the  judge,  it  shall  be  lawful  for  the  judge  (there 
being  faith  first  made  by  a  credible  person  of  the  truth  of  his  said  hinderance 
or  impediment)  to  grant  a  commission  to  some  grave  ecclesiastical  person,  abid- 
ing near  the  party  aforesaid,  whereby  he  shall  give  power  and  authority  to  the 
said  ecclesiastical  person,  in  his  stead,  to  minister  the  accustomed  oath  above 
mentioned  to  the  executor,  or  suitor  for  such  administration,  requiring  his  said 
substitute,  that  by  a  faithful  and  trusty  messenger  he  certify  the  said  judo^e  truly 
and  faithfully  what  he  hath  done  therein.  Lastly,  we  ordain  and  appoint.  That 
no  judge  or  registrar  shall  in  any  wise  receive  for  the  writing,  drawing,  or  seal- 
ing of  any  such  commission,  above  the  sum  of  six  shillings  and  eight  pence  ; 
whereof  one  moiety  to  be  for  the  judge,  and  the  other  for  the  registrar  of  the 
said  court. 

CXXXIII.  Proctors  not  to  he  clamorous  in  Court. 

Forasmuch  as  it  is  found  by  experience,  that  the  loud  and  confused  cries  and 
clamours  of  proctors  in  the  courts  of  the  archbishop  are  not  only  troublesome 
and  offensive  to  the  judges  and  advocates,  but  also  give  occasion  to  the  standers 
by,  of  contempt  and  calumny  toward  the  court  itself ;  that  more  respect  may  be 
had  to  the  dignity  of  the  judge  than  heretofore,  and  that  causes  may  more  easily 
and  commodiously  be  handled  and  despatched,  we  charge  and  enjoin,  That^all 
proctors  in  the  said  courts  do  especially  intend,  that  the  acts  be  faithfully  entered 
and  set  down  by  the  registrar,  according  to  the  advice  and  direction  of  the  ad- 
vocate ;  that  the  said  proctors  refrain  loud  speech  and  babbling,  and  behave 
themselves  quietly  and  modestly  :  and  that,  when  either  the  judges  or  advocates, 
or  any  of  them,  shall  happen  to  speak,  they  presently  be  silent,  upon  pain  of 
silencing  for  two  whole  terms  then  immediately  following  every  such  offence  of 
theirs.  And  if  any  of  them  shall  the  second  time  offend  herein,  and  after  due 
monition  shall  not  reform  himself,  let  him  be  for  ever  removed  from  his  practice. 


REGISTRARS. 

CXXXIV.  tubuses  to  be  reformed  in  Registrars. 

If  any  registrar,  or  his  deputy  or  substitute  whatsoever,  shall  receive  any  certi- 
ficate without  the  knowledge  and  consent  of  the  judge  of  the  court,  or  willingly 
omit  to  cause  any  person  cited  to  appear  upon  any  court-day,  to  be  called;  or 
unduly  put  off  and  defer  the  examination  of  witnesses  to  .be  examined  by  a 


582 


Constitutions  and  Canons  Ecclesiastical, 


day  set  and  assigned  by  the  judge  ;  or  do  not  obey  and  observe  the  judicial  and 
lawful  monition  of  the  said  judge;  or  omit  to  write,  or  cause  to  be  written, 
such  citations  and  decrees  as  are  to  be  put  in  execution,  and  set  forth  before  the 
next  court-day;  or  shall  not  cause  all  testaments  exhibited  into  his  office  to  be 
registered  within  a  convenient  time;  or  shall  set  down  or  enact,  as  decreed  by 
the  judge,  any  thing  false,  or  conceited  by  himself,  and  not  so  ordered  or  de- 
creed by  the  judge;  or,  in  the  transmission  of  processes  to  the  judge  ad  quern, 
shall  add  or  insert  any  falsehood  or  untruth,  or  omit  any  thing  therein,  either 
by  cunning,  or  by  gross  negligence;  or  in  causes  of  instance,  or  promoted  of 
office,  shall  receive  any  reward  in  favour  of  either  party ;  or  be  of  counsel 
directly  or  indirectly  with  either  of  the  parlies  in  suit;  or  in  the  execution  of 
their  office  shall  do  aught  else  maliciously  or  fraudulently,  whereby  the  said 
ecclesiastical  judge  or  his  proceedings,  may  be  slandered  or  defamed  ;  we  will 
and  ordain.  That  the  said  registrar,  or  his  deputy  or  substitute,  offending  in  all 
or  any  of  the  premises,  shall  by  the  bishop  of  the  diocese  be  suspended  from 
the  exercise  of  his  office  for  the  space  of  one,  two,  or  three  months,  or  more, 
according  to  the  quality  of  his  offence ;  and  that  the  said  bishop  shall  assign 
some  other  public  notary  to  execute  and  discharge  all  things  pertaining  to  his 
office,  during  the  time  of  his  said  suspension. 

CXXXV.  t/?  Certain  Bate  of  Fees  due  to  all  Ecclesiastical  Officers. 

No  bishop,  suffragan,  chancellor,  commissary,  archdeacon,  official,  nor  any 
other  exercising  ecclesiastical  jurisdiction  whatsoever,  nor  any  registrar  of  any 
ecclesiastical  courts, norany  minister  belonging  to  any  of  the  said  offices  or  courts, 
shall  hereafter,  for  any  cause  incident  to  their  several  offices,  take  or  receive 
any  other  or  greater  fees  than  such  as  were  certified  to  the  most  reverend  father 
in  God,  John  late  archbishop  of  Canterbury,  in  the  year  of  our  Lord  God  one 
thousand  five  hundred  ninety  and  seven,  and  were  by  him  ratified  and  approved; 
under  pain,  that  every  such  judge,  officer,  or  minister  offending  herein,  shall  be 
suspended  from  the  exercise  of  their  several  offices  for  the  space  of  six  months, 
for  every  such  offence.  Always  provided.  That  if  any  question  shall  arise 
concerning  the  certainty  of  the  said  fees,  or  any  of  them,  then  those  fees  shall 
be  held  for  lawful,  which  the  archbishop  of  Canterbury  for  the  time  being  shall 
under  his  hand  approve,  except  the  statutes  of  this  realm  before  made  do  in  any 
particular  case  express  some  other  fees  to  be  due.  Provided  furthermore,  That 
no  fee  or  money  shall  be  received  either  by  the  archbishop,  or  any  bishop,  or 
suffragan,  either  directly  or  indirectly,  for  admitting  of  any  into  sacred  orders ; 
nor  that  any  other  person  or  persons  under  the  said  archbishop,  bishop,  or 
suffragan,  shall  for  parchment,  writing,  wax,  sealing,  or  any  other  respect  ihere- 
unto  appertaining,  take  above  ten  shillings,  under  such  pains  as  are  already  by 
law  prescribed. 

CXXXVI.      Table  of  the  Rates  and  Fees  to  be  set  up  in  Courts 

and  Registries. 

We  do  likewise  constitute  and  appoint,  That  the  registrars  belonging  to  every 
such  ecclesiaslicMl  judge  shall  place  two  tables,  containing  the  several  rates  and 
sums  of  all  the  said  fees:  one  in  the  usual  place  or  consistory  where  the  court 
is  kept,  and  the  other  in  his  registry ;  and  both  of  them  in  such  sort,  as  every 


Constitutions  and  Canons  Ecclesiastical. 


583 


man,  whom  it  concerneth,  may  without  difficulty  come  to  the  view  and  perusal 
thereof,  and  take  a  copy  of  them:  the  same  tables  to  be  set  up  before  the  feast 
of  the  Nativity  next  ensuing.  And  if  any  registrar  shall  fail  to  place  the  said 
tables  according  to  the  tenor  hereof,  he  shall  be  suspended  from  the  execution 
of  his  office,  until  he  cause  the  same  to  be  accordingly  done :  and  the  said  tables 
being  once  set  up,  if  he  shall  at  any  time  remove,  or  suffer  the  same  to  be  re- 
moved, hidden,  or  any  way  hindered  from  sight,  contrary  to  the  true  meaning 
of  this  constitution,  he  shall  for  every  such  offence  be  suspended  from  the  exer- 
cise of  his  office  for  the  space  of  six  months. 

CXXXVII.  The  whole  Fees  for  shelving  Letters  of  Orders,  and 
other  Licenses,  due  but  once  in  every  Bishop^s  time. 

Forasmuch  as  the  chief  and  principal  cause  and  use  of  visitation  is,  that  the 
bishop,  archdeacon,  or  other  assigned  to  visit,  may  get  some  good  knowledge 
of  the  state,  sufficiency,  and  ability  of  the  clergy,  and  other  persons  whom  they 
are  to  visit;  we  think  it  convenient,  that  every  parson,  vicar,  curate,  school- 
master, or  other  person  licensed  whosoever,  do  at  the  bishop's  first  visitation,  or 
at  the  next  visitation  after  his  admission,  shew  and  exhibit  unto  him  his  letters 
of  orders,  institution,  and  induction,  and  all  other  his  dispensations,  licenses,  or 
faculties  whatsoever,  to  be  by  the  said  bishop  either  allowed,  or  (if  there  be 
just  cause)  disallowed  and  rejected:  and  being  by  him  approved,  to  be,  as  the 
custom  is,  signed  by  the  registrar ;  and  that  the  whole  fees  accustomed  to  be 
paid  in  the  visitations  in  respect  of  the  premises,  be  paid  only  once  in  the  whole 
time  of  every  bishop,  and  afterwards  but  half  of  the  said  accustomed  fees  in 
every  other  visitation,  during  the  said  bishop's  continuance. 


APPARITORS. 

CXXXVIII.  The  Number  of  Jipparitors  restrained. 

Forasmuch  as  we  are  desirous  to  redress  such  abuses  and  aggrievances  as  are 
said  to  grow  by  somners  or  apparitors,  we  think  it  meet  that  the  multitude  of 
apparitors  be  (as  much  as  is  possible)  abridged  or  restrained:  wherefore  we  de- 
cree and  ordain,  That  no  bishop  or  archdeacon,  or  their  vicars,  or  officials,  or 
other  inferior  ordinaries,  shall  depute  or  have  more  apparitors  to  serve  in  their 
jurisdictions  respectively,  than  either  they  or  their  predecessors  were  accustomed 
to  have  thirty  years  before  the  publishing  of  these  our  present  Constitutions. 
All  which  apparitors  shall  by  themselves  faithfully  execute  their  offices  ;  neither 
shall  they,  by  any  colour  or  pretence  whatsoever,  cause  or  suffer  their  mandates 
to  be  executed  by  any  messengers  or  substitutes,  unless  it  be  upon  some  good 
cause  to  be  first  known  and  approved  by  the  ordinary  of  the  place.  Moreover, 
they  shall  not  take  upon  them  the  office  of  promoters  or  informers  for  the  court, 
neither  shall  they  exact  more  or  greater  fees  than  are  in  these  our  Constitutions 
formerly  prescribed.  And  if  either  the  number  of  the  apparitors  deputed  shall 
exceed  the  aforesaid  limitation,  or  any  of  the  said  apparitors  shall  offend  in  any 
of  the  premises ;  the  persons  deputing  them,  if  they  be  bishops,  shall,  upon  ad- 


5S4 


Constitutions  and  Canons  Ecclesiastical. 


monition  of  their  superior,  discharge  the  persons  exceeding  the  number  so  limit- 
ed; if  inferior  ordinaries,  they  shall  be  suspended  from  the  execution  of  their 
office,  until  they  have  dismissed  the  apparitors  by  them  so  deputed ;  and  the 
parties  themselves  so  deputed  shall  for  ever  be  removed  from  the  office  of  ap- 
paritors;  and  if,  being  so  removed,  they  desist  not  from  the  exercise  of  their 
said  offices,  let  them  be  punished  by  ecclesiastical  censures,  as  persons  contu- 
macious. Provided,  That  if  upon  experience  the  number  of  the  said  appari- 
tors be  too  great  in  any  diocese  in  the  judgment  of  the  archbishop  of  Canterbury 
for  the  time  being,  they  shall  by  him  be  so  abridged,  as  he  shall  think  meet  and 
convenient. 


AUTHORITY  OF  SYNODS. 

CXXXIX.  Jl  National  St/fiod  the  Church  Representative. 

Whosoever  shall  hereafter  affirm,  That  the  sacred  synod  of  this  nation,  in  the 
name  of  Christ  and  by  the  king's  authority  assembled,  is  not  the  true  Church  of 
England  by  representation,  let  him  be  excommunicated,  and  not  restored  until 
he  repent,  and  publicly  revoke  that  his  wicked  error. 

CXL.  Synods  conclude  as  well  the  absent  as  the  present. 

Whosoever  shall  affirm.  That  no  manner  of  person,  either  of  the  clergy  or 
laity,  not  being  themselves  particularly  assembled  in  the  said  sacred  synod,  are 
to  be  subject  to  the  decrees  thereof  in  causes  ecclesiastical,  (made  and  ratified 
by  the  king's  majesty's  supreme  authority,)  as  not  having  given  their  voices 
unto  them,  let  him  be  excommunicated,  and  not  restored  until  he  repent,  and 
publicly  revoke  that  his  wicked  error. 

CXLI.  Depravers  of  the  Synod  censured. 

Whosoever  shall  hereafter  affirm,  That  the  sacred  synod,  assembled  as  afore- 
said, was  a  company  of  such  persons  as  did  conspire  together  against  godly  and 
religious  professors  of  the  gospel;  and  that  therefore  both  they  and  their  pro- 
ceedings in  making  of  canons  and  constitutions  in  causes  ecclesiastical  by  the 
king's  authority,  as  aforesaid,  ought  to  be  despised  and  contemned,  the  same 
being  ratified,  confirmed,  and  enjoined  by  the  said  regal  power,  supremacy,  and 
authority ;  let  them  be  excommunicated,  and  not  restored  until  they  repent,  and 
publicly  revoke  that  their  wicked  error. 


We  of  our  princely  inclination  and  royal  care  for  the  maintenance  of  the 
present  estate  and  government  of  the  Church  of  England,  by  the  laws 
of  this  our  realm  now  settled  and  established,  having  diligently,  with 


Constitutions  and  Canons  Ecclesiastical. 


585 


great  contentment  and  comfort,  read  and  considered  of  all  these  their  said 
Canons,  Orders,  Ordinances,  and  Constitutions,  agreed  upon,  as  is  before 
expressed ;  and  finding  the  same  such  as  we  are  persuaded  will  be  very 
profitable,  not  only  to  our  clergy,  but  to  the  whole  church  of  this  our 
kingdom,  and  to  all  the  true  members  of  it,  if  they  be  well  observed; 
have  therefore  for  us,  our  heirs,  and  lawful  successors,  of  our  especial 
grace,  certain  knowledge,  and  mere  motion,  given,  and  by  these  presents 
do  give  our  royal  assent,  according  to  the  form  of  the  said  statute  or  act 
of  parhament  aforesaid,  to  all  and  every  of  the  said  Canons,  Orders,  Or- 
dinances, and  Constitutions,  and  to  all  and  every  thing  in  them  contained, 
as  they  are  before  written. 

And  furthermore,  we  do  not  only  by  our  said  prerogative  royal,  and 
supreme  authority  in  causes  ecclesiastical,  ratify,  confirm,  and  establish, 
by  these  our  letters  patent,  the  said  Canons,  Orders,  Ordinances,  and 
Constitutions,  and  all  and  every  thing  in  them  contained,  as  is  aforesaid; 
but  do  likewise  propound,  publish,  and  straightway  enjoin  and  com- 
mand by  our  said  authority,  and  by  these  our  letters  patent,  the  same  to 
be  diligently  observed,  executed,  and  equally  kept  by  all  our  loving  sub- 
jects of  this  our  kingdom,  both  within  the  provinces  of  Canterbury  and 
York,  in  all  points  wherein  they  do  or  may  concern  every  or  any  of  them, 
according  to  this  our  will  and  pleasure  hereby  signified  and  expressed; 
and  that  likewise,  for  the  better  observation  of  them,  every  minister,  by 
what  name  or  title  soever  he  be  called,  shall  in  the  parish-church  or 
chapel  where  he  hath  charge,  read  all  the  said  Canons,  Orders,  Ordi- 
nances, and  Constitutions,  once  every  year,  upon  some  Sundays  or  holy- 
days,  in  the  afternoon,  before  divine  service,  dividing  the  same  in  such 
sort,  as  that  the  one  half  may  be  read  one  day,  and  the  other  another 
day :  the  book  of  the  said  Canons  to  be  provided  at  the  charge  of  the 
parish,  betwixt  this  and  the  feast  of  the  Nativity  of  our  Lord  God  next 
ensuing  :  straitly  charging  and  commanding  all  archbishops,  bishops,  and 
all  other  that  exercise  any  ecclesiastical  jurisdiction  within  this  realm, 
every  man  in  his  place,  to  see,  and  procure  (so  much  as  in  them  lieth) 
all  and  every  of  the  same  Canons,  Orders,  Ordinances,  and  Constitutions, 
to  be  in  all  points  duly  observed ;  not  sparing  to  execute  the  penalties  in 
them  severally  mentioned,  upon  any  that  shall  wittingly  or  wilfully 
break  or  neglect  to  observe  the  same,  as  they  tender  the  honour  of  God, 
the  peace  of  the  Church,  the  tranquilhty  of  the  kingdom,  and  their  duties 
and  service  to  us  their  king  and  sovereign. 

In  witness,  &c. 


50 


THE  TABLE 


OF  THE 

CONSTITUTIONS  AND  CANONS  ECCLESIASTICAL. 


Of  ihe  Church  of  England.  I 

1.  The  king's  supremacy  over  the  Church 
of  England,  in  causes  ecclesiasticcil,  to  j 
be  maintained.  j 

2.  Impugners  of  the  king's  supremacy  cen-  j 
sured. 

3.  The  Church  of  England  a  true  and  apos- 
tolical church. 

4.  Impugners  of  the  public  worship  of  God, 
established  in  the  Church  of  England, 
censured. 

5.  Impugners  of  the  Articles  of  Religion, 
established  in  the  Church  of  England, 
censured. 

6.  Impugners  of  the  rites  and  ceremonies, 

established  in  the  Church  of  England, 
censured. 

7.  Impugners  of  the  government  of  the 
Church  of  England  by  archbishops, 
bishops,  &c.  censured. 

8.  Impugners  of  the  form  of  consecrating 
and  ordering  archbishops,  bishops,  &c. 
in  the  Church  of  England,  censured. 

9.  Authors  of  schism  in  the  Church  of  Eng- 
land censured. 

10.  Maintainers  of  schismatics  in  the  Church 

of  England  censured. 

11.  Maintamers  of  conventicles  censured. 

12.  Maintainers  of  constitutions  made  in 
conventicles  censured. 

Of  Divine  Service,  and  Administration  of  the 
Sacraments. 

13.  Due  celebration  of  Sundays  and  holy- 
days. 

14.  The  prescript  form  of  divine  service  to 
be  used  on  Sundays  and  holy-days. 

15.  The  Litany  to  be  read  on  Wednesdays 
and  Fridays. 

16.  Colleges  to  use  the  prescript  form  of  di-  j 
vine  service. 

17.  Students  in  Colleges  to  wear  surplices 
in  time  of  divine  service. 


I  18.  A  reverence  and  attention  to  be  used 
within  the  church  in  time  of  divine 
I  service. 

!  19.  Loiterers  not  to  be  suffered'  near  the 
I        church  in  time  of  divine  service. 

20.  Bread  and  wine  to  be  provided  against 
every  communion. 

21.  The  communion  to  be  thrice  a  year  re- 
ceived. 

22.  Warning  to  be  given  beforehand  for  the 
communion. 

23.  Students  in  colleges  to  receive  the  com- 
munion four  times  a  year. 

24.  Copes  to  be  worn  in  cathedral  churches 
by  those  that  administer  the  communion. 

25.  Surplices  and  hoods  to  be  worn  in  cath- 
edral churches,  when  there  is  no  com- 
munion. 

26.  Notorious  offenders  not  to  be  admitted 
to  the  communion. 

27.  Schismatics  not  to  be  admitted  to  the 
communion. 

28.  Strangers  not  to  be  admitted  to  the  com- 
munion. 

29.  Fathers  not  to  be  godfathers  in  baptism, 
and  children  not  communicants. 

30.  The  lawful  use  of  the  cross  in  baptism 
explained. 

Ministers,  their  Ordination,  Function,  and 
Charge. 

31.  Four  solemn  times  appointed  for  the 
making  of  ministers. 

32.  None  to  be  made  deacon  and  minister 
both  in  one  day. 

33.  The  titles  of  such  as  are  to  be  made 
ministers. 

34.  The  quality  of  such  as  are  to  be  made 
ministers. 

\  35.  The  examination  of  such  as  are  to  be 

made  ministers. 
36.  Subscription  required  of  such  as  are  to 
be  made  ministers. 


588 


TAL  E  OF  THE  CONSTITUTIONS 


The  articles  of  subscrip  on. 
The  form  of  subscriptic  , 

37.  Subscription  before  the  locesan. 

38.  Revolters  after  subscrip  on  censured. 

39.  Cautions  for  institution  of  ministers  into 
benefices. 

40.  An  oath  against  simony  at  institution 
into  benefices. 

41.  Licenses  for  plurality  of  benefices  limit- 
ed, and  residence  enjoined. 

42.  Residence  of  deans  in  their  churches. 

43.  Deans  and  prebendaries  to  preach  dur- 
ing their  residence. 

44.  Prebendaries  to  be  resident  upon  their 
benefices. 

45.  Beneficed  preachers,  being  resident  upon 

their  livings,  to  preach  every  Sunday. 

46.  Beneficed  men,  not  preachers,  to  pro- 
cure monthly  sermons. 

47.  Absence  of  beneficed  men  to  be  sup- 
plied by  curates  that  are  allowed  preach- 
ers. 

48.  None  to  be  curates  but  allowed  by  the 
bishop. 

49.  Ministers,  not  allowed  preachers,  may 
not  expound. 

50.  Strangers  not  admitted  to  preach  with- 
out shewing  their  license. 

51.  Strangers  not  admitted  to  preach  in 
cathedral  churches  without  sufficient 
authority. 

52.  The  names  of  strange  preachers  to  be 
noted  in  a  book. 

53.  No  public  opposition  between  preachers. 

54.  The  license  of  preachers  using  con- 

formity to  be  void. 

55.  The  form  of  a  prayer  to  be  used  by  all 
preachers  before  their  sermons. 

56.  Preachers  and  lecturers  to  read  divine 
service,  and  administer  the  sacraments 
twice  a  year  at  the  least. 

57.  The  sacraments  not  to  oe  refused  at  the 
hands  of  unpreaching  ministers. 

58.  Ministers  reading  divine  service,  and 

administering  the  sacraments,  to  wear 
surplices,  and  graduates  therewithal 
hoods. 

59.  Ministers  to  catechize  every  Sunday. 

60.  Confirmation  to  be  performed  once  in 
three  years. 

61.  Ministers  to  prepare  children  for  con- 
firmation. 

02.  Ministers  not  to  marry  any  persons  with- 
out banns  or  license. 

63.  Ministers  of  exempt  churches  not  to 

marry  without  banns  or  license. 

64.  Ministers  solemnly  to  bid  holy-days. 

65.  Ministers  solemnly  to  denounce  recu- 

santj;  and  excommunicates. 

66.  Ministers  to  confer  with  recusants. 


67.  Ministers  to  visit  the  sick. 

68.  Ministers  not  to  refuse  to  christen  or 
to  bury. 

69.  Ministers  not  to  defer  christening,  if  the 
child  be  in  danger. 

70.  Ministers  to  keep  a  register  of  christen- 
ings, weddings,  and  burials. 

71.  Ministers  not  to  preach,  or  administer 
the  communion  in  private  houses. 

72.  Ministers  not  to  appoint  public  or  pri- 
vate fasts  or  prophecies,  or  to  exorcise, 
but  by  authority. 

73.  Ministers  not  to  hold  private  conventi- 
cles. 

74.  Decency  in  apparel  enjoined  to  minis- 
ters. 

75.  Sober  conversation  required  in  minis- 
ters. 

76.  Ministers  at  no  time  to  forsake  their 
calling. 

Schoolmasters. 

77.  None  to  teach  school  without  license. 

78.  Curates  desirous  to  teach,  to  be  licensed 
before  others. 

79.  The  duty  of  schoolmasters. 

Things  appertaining  to  Churches. 

80.  The  Great  Bible  and  Book  of  Common 
Prayer,  to  be  had  in  every  church. 

81.  A  font  of  stone  for  baptism  in  every 
church. 

82.  A  decent  communion-table  in  every 
church. 

83.  A  pulpit  to  be  provided  in  every  church. 

84.  A  chest  for  alms  in  every  church. 

85.  Churches  to  be  kept  in  sufficient  repa- 
rations. 

86.  Churches  to  be  surveyed,  and  the  decays 
certified  to  the  high  commissioners. 

87.  A  terrier  of  glebe-lands,  and  other  pos- 
sessions belonging  to  churches. 

88.  Churches  not  to  be  profaned. 

Church-wardens  or  Quest-men,  and  Side-men 
or  Assistants. 

89.  The  choice  of  church-wardens,  and  their 
account. 

90.  The  choice  of  side-men,  and  their  joint 
office  with  church-wardens. 

Parish-Clerks. 

91.  Parish-clerks  to  be  chosen  by  the  min- 
ister. 

Ecclesiastical  Courts  belonging  to  the  Arch- 
hishop^s  Jurisdiction. 

92.  None  to  be  cited  into  divers  courts  for 
probate  of  the  same  will. 


AND  CANOXS  ECCLESIASTIC  L. 


589 


93.  The  rate  of  bona  noiahilia  liable  to  the 
prerogative  court. 

94.  None  to  be  cited  into  the  arches  or 
audience,  but  dw^ellers  within  the  arch- 
bishop's diocese,  or  peculiars. 

95.  The  restraint  of  double  quarrels. 

96.  Inhibitions  not  to  be  granted  without  the 
subscription  of  an  advocate. 

97.  Inhibitions  not  to  be  granted,  until  the 
appeal  be  exhibited  to  the  judge. 

98.  Inhibitions  not  to  be  granted  to  factious 
appellants,  unless  they  first  subscribe. 

99.  None  to  marry  within  the  degrees  pro- 
hibited. 

100.  None  to  marry  under  twenty-one  years, 
without  their  parents'  consent. 

101.  By  whom  licenses  to  marry  without 
banns  shall  be  granted,  and  to  what 
sort  of  persons. 

102.  Security  to  be  taken  at  the  granting  of 
such  licenses,  and  under  what  condi-  j 
tions.  [ 

103.  Oaths  to  be  taken  for  the  conditions. 

104.  An  exception  for  those  that  are  in  | 
widowhood,  ! 

105.  No  sentence  for  divorce  to  be  given  , 
upon  the  sole  confession  of  the  parties. 

106.  No  sentence  for  divorce  to  be  given 
but  in  open  court. 

107.  In  all  sentences  for  divorce,  bond  to  be 
taken  for  not  marrj-ing  during  each 
other's  life. 

108.  The  penalty  for  judges  offending  in  the 
premises. 

Ecclesiastical  Courts  belonging  to  the  Juris-  ; 
diction  of  Bishops  and  Archdeacons,  and  the  j 
Proceedings  in  them. 

I 

109.  Notorious  crimes  and  scandals  to  be  | 
certified  into  ecclesiastical  courts  by  i 
presentment. 

110.  Schismatics  to  be  presented. 

111.  Disturbers  of  divine  service  to  be  pre- 
sented. 

112.  Non-communicants  at  Easter  to  be 
presented. 

113.  Ministers  may  present. 

114.  Ministers  shall  present  recusants.  i 

115.  Ministers  and  church- wardens  not  to  • 
be  sued  for  presenting. 

116.  Church- wardens  not  bound  to  present 
oftener  than  twice  a  year.  | 

117.  Church-wardens  not  to  be  troubled  for  j 
not  presenting  oftener  than  twice  a  j 
year.  : 


118.  The  old  ch  rch-wardens  to  make  their 
presentmen  5  before  the  new  be  sworn. 

119.  ConvenienJ  time  to  be  assigned  for 
framing  prf  ^-entmerts. 

120.  None  to  b4i  cited  into  ecclesiastical 
courts  by  process  of  quorum  nomina. 

121.  None  to  be  cited  into  several  courts 
for  one  crime. 

122.  No  sentence  of  deprivation  or  deposi- 
tion to  be  pronounced  against  aminister, 
but  by  the  bishop. 

123.  No  act  to  be  sped  but  in  open  court. 

124.  No  court  to  have  more  than  one  sea\ 

125.  Convenient  places  to  be  chosen  for  the 
keeping  of  courts. 

126.  Peculiar  and  inferior  courts  to  exhibit 
the  original  copies  of  wills  into  the 
bishop's  registry. 

Judges  Ecclesiastical,  and  their  Surrogates. 

127.  The  quality  and  oath  of  judges. 

128.  The  quality  of  surrogates. 

Proctors. 

129.  Proctors  not  to  retain  causes  without 
the  lawful  assignment  of  the  parlies. 

130.  Proctors  not  to  retain  causes  without 
the  counsel  of  an  advocate. 

131.  Proctors  not  to  conclude  in  any  cause 
without  the  knowledge  of  an  advocate. 

132.  Proctors  prohibited  the  oath.  In  ani- 
mam  doniini  sui. 

133.  Proctors  not  to  be  clamorous  in  court. 

Begistrars. 

134.  Abuses  to  be  reformed  in  registrars. 

135.  A  certain  rate  of  fees  due  to  all  eccle- 
siastical ofiicers. 

136.  A  tables  of  the  rates  and  fees  to  be  set 
up  in  courts,  and  registries. 

137  The  whole  fees  for  shewing  letters  of 
orders,  and  other  licenses,  due  but  once 
in  every  bishop's  time. 

Apparitors. 

133.  The  number  of  apparitors  restrained. 

Authority  of  Synods. 

139.  A  national  synod  the  church  represent- 
ative. 

140.  Synods  conclude  as  well  the  absent  as 
the  present. 

141.  Depravers  of  the  synod  censured. 


50 


ARTICLES  OF  RELIGION, 


As  established  by  the  Bishops,  the  Clergy,  and  Laity  of  the 
Protestant  Episcopal  Church  in  the  United  States  of  Ame- 
rica, in  Convention,  on  the  12th  day  of  September,  in  the 
Year  of  our  Lord  180L 

Art.  I.  Of  Faith  in  the  Holy  Trinity, 

There  is  but  one  living  and  true  God,  everlasting,  without  body,  parts,  or  pas- 
sions; of  infinite  power,  wisdom,  and  goodness:  the  Maker  and  Preserver  of 
all  things  both  visible  and  invisible.  And  in  unity  of  this  Godhead,  there  be 
three  persons,  of  one  substance,  power,  and  eternity  ;  the  Father,  the  Son,  and 
the  Holy  Ghost. 

Art.  II.  Of  the  Word,  or  Son  of  God,  which  ivas  made  very  man. 

The  Son,  which  is  the  Word  of  the  Father,  begotten  from  everlasting  of  the 
Father,  the  very  and  eternal  God  of  one  substance  with  the  Father,  took  man's 
nature  in  the  womb  of  the  blessed  Virgin,  of  her  substance  :  so  that  two  whole 
and  perfect  natures,  that  is  to  say,  the  Godhead  and  manhood,  were  joined 
together  in  one  person,  never  to  be  divided,  whereof  is  one  Christ,  very  God, 
and  very  man ;  who  truly  suffered,  was  crucified,  dead,  and  buried,  to  reconcile 
his  Father  to  us,  and  to  be  a  sacrifice,  not  only  for  original  guilt,  but  also  for 
actual  sins  of  men. 

Art.  III.  Of  the  going  down  of  Christ  into  hell. 

As  Christ  died  for  us,  and  was  buried:  so  also  is  it  to  be  believed,  that  he  went 
down  into  hell. 

Art.  IV.  Of  the  Resurrection  of  Christ. 

Christ  did  truly  rise  again  from  death,  and  took  again  his  body,  with  flesh, 
bones,  and  all  things  appertaining  to  the  perfection  of  man's  nature,  wherewith 
he  ascended  into  Heaven,  and  there  sitteth,  until  he  return  to  judge  all  men  at 
the  last  day. 

Art.  V.  Of  the  Holy  Ghost. 

The  Holy  Ghost,  proceeding  from  the  Father  and  the  Son,  is  of  one  substance, 
majesty,  and  glory,  with  the  Father  and  the  Son,  very  and  eternal  God. 


592 


Articles  of  Religion. 


Art.  VI.  Of  the  sufficiency  of  the  Holy  Scriptures  for  Salvation, 

Holy  Scripture  conlaineth  all  things  necessary  to  salvation:  so  that  whatso- 
ever is  not  read  tlierein,  nor  may  be  proved  thereby,  is  not  to  be  required  of 
any  man,  that  it  should  be  believed  as  an  article  of  faith,  or  be  thought  requi- 
site or  necessary  to  salvation.  In  the  name  of  the  Holy  Scripture  we  do 
understand  those  canonical  books  of  the  Old  and  New  Testament,  of  whose 
authority  was  never  any  doubt  in  the  church. 

IT  Of  the  Names  and  Numbers  of  the  Canonical  Books. 

Genesis,  Exodus,  Leviticus,  Numeri,  Deuteronomium,  Joshue,  Juds^es, 
Buth,  The  First  Book  of  Samuel,  TIlp  Second  Book  of  Samuel,  The  First 
Book  of  Kings,  The  Second  Book  of  Kin^s,  The  First  Book  of  Chronicles, 
The  Second  Book  of  Chronicles,  The  First  Book  of  Esdras,  The  Second 
Book  of  Esdras,  The  Book  of  Hester,  The  Book  of  Job,  The  Psalms,  The 
Proverbs,  Ecclesiastes  or  Preacher,  Cantica  or  Songs  of  Solomon,  Four 
Prophets  the  greater.  Twelve  Prophets  the  less. 

And  the  other  books  (as  Hierome  saith)  the  church  doth  read  for  example 
of  life  and  instruction  of  manners:  but  yet  it  doth  not  apply  them  to  establish 
any  doctrine;  such  as  are  these  following: 

The  Third  Book  of  Esdras,  The  Fourth  Book  of  Esdras,  The  Book  of 
Tobias,  The  Book  of  Judith,  The  rest  of  the  Book  of  Hester,  The  Book  of 
Wisdom,  Jesus  the  Son  of  Sirach,  Baruch  the  Prophet,  The  Song  of  the 
three  Children.  The  Story  of  Susannah,  Of  Bell  and  the  Dragon,  The 
Prayer  of  Manasscs,  The  First  Book  of  Maccabees,  The  Second  Book  of 
Maccabees. 

All  the  books  of  the  New  Testament,  as  they  are  commonly  received,  we  do 
receive  and  account  them  canonical. 

Art.  VII.  Of  the  Old  Testament 

The  Old  Testament  is  not  contrary  to  the  New;  for  both  in  the  Old  and  New 
Testament  everlasting  life  is  offered  to  mankind  by  Christ,  who  is  the  only 
Mediator  between  God  and  man,  being  both  God  and  man.  Wlierefore  they 
are  not  to  be  heard,  which  feign  that  the  old  fathers  did  look  only  for  transi- 
tory promises.  Although  the  law  given  from  God  by  Moses,  as  touching 
ceremonies  and  rites,  do  not  bind  Christian  men,  nor  the  civil  precepts  thereof 
ought  of  necessity  to  be  received  in  any  commonwealth;  yet  notwithstanding, 
no  Christian  man  wiiatsover  is  free  from  the  obedience  of  the  commandments 
which  are  called  moral. 

Art.  VIII.  Of  the  Creeds. 

The  Nicene  Creed,  and  that  which  is  commonly  called  the  Apostles''  Creed, 
ought  thoroughly  to  be  received  and  believed:  for  they  may  be  proved  by  most 
certain  warrants  of  holy  Scripture. 


Art.  IX.  Of  Original  or  Birth- Sin. 
Original  sin  standeth  not  in  the  following  of  Adam,  (as  the  Pelagians  do 


Articles  of  Religion. 


593 


vainly  talk;)  but  it  is  the  fault  and  corruption  of  the  nature  of  every  man,  that 
naturally  is  engendered  of  the  offspring  of  Jidam,  whereby  man  is  very  far  gone 
from  original  righteousness,  and  is  of  his  own  nature  inclined  to  evil,  so  that 
the  flesh  lusteth  always  contrary  to  the  spirit;  and  therefore  in  every  person 
born  into  this  world,  it  deserveth  God's  wraih  and  damnation.  And  this  infec- 
tion of  nature  doth  remain,  yea,  in  them  that  are  regenerated  ;  whereby  the  lust 
of  the  flesh,  called  in  Greek  ^^6vYifxa  rra^zo?,  which  some  do  expound  the 
wisdom,  some  sensuality,  some  the  affection,  some  the  desire  of  the  flesh, 
is  not  subject  to  the  law  of  God.  And  although  there  is  no  condemnation  for 
them  that  believe  and  are  baptized  ;  yet  the  Apostle  doth  confess,  that  concupis- 
cence and  lust  hath  of  itself  the  nature  of  sin. 

Art.  X.  Of  Free-will. 

The  condition  of  man  after  the  fall  of  Adam  is  such,  that  he  cannot  turn  and 
prepare  himself,  by  his  own  natural  strength  and  good  works,  to  faith,  and 
calling  upon  God:  wherefore  we  have  no  power  to  do  good  works  pleasant  and 
acceptable  to  God,  without  the  grace  of  God  by  Christ  preventing  us,  that  we 
may  have  a  good  will,  and  working  with  us  when  we  have  that  good  will. 

Art.  XI.  Of  the  Justification  of  Man. 

We  are  accounted  righteous  before  God,  only  for  the  merit  of  our  Lord  and 
Saviour  Jesus  Christ  by  faith  ;  and  not  for  our  own  works  or  deservings. 
Wherefore,  that  we  are  justified  by  faith  only,  is  a  most  wholesome  doctrine, 
and  very  full  of  comfort,  as  more  largely  is  expressed  in  the  Homily  of  Justi- 
fication. 

Art.  XII.  Of  Good  Works. 

Albeit  that  good  works,  which  are  the  fruits  of  faith,  and  follow  after  justifica- 
tion, cannot  put  away  our  sins,  and  endure  the  severity  of  God's  judgment;  yet 
are  they  pleasing  and  acceptable  to  God  in  Christ,  and  do  spring  out  necessarily 
of  a  true  and  lively  faith;  insomuch  that  by  them  a  lively  faith  may  be  as  evi- 
dently known,  as  a  tree  discerned  by  the  fruit. 

Art.  XIII.  Of  PTorks  before  Justification. 

Works  done  before  the  grace  of  Christ  and  the  inspiration  of  his  spirit,  are  not 
pleasant  to  God,  forasmuch  as  they  spring  not  of  faith  in  Jesus  Christ,  neither 
do  they  make  men  meet  to  receive  grace,  or  (as  the  school-authors  say)  deserve 
grace  of  congruity :  yea  rather,  for  that  they  are  not  done  as  God  hath  willed 
and  commanded  them  to  be  done,  we  doubt  not  but  they  have  the  nature  of  sin. 

Art.  XIV.  Of  Works  of  Supererogation. 

Voluntary  works,  besides  over  and  above  God's  commandments,  which  they 
call  works  of  supererogation,  cannot  be  taught  without  arrogancy  and  impiety. 
For  by  them  men  do  declare.  That  they  do  not  render  unto  God  as  much  as 
they  are  bound  to  do,  but  that  they  do  more  for  his  sake  than  of  bounden  duty 


594 


•Articles  of  Religion. 


is  required  :  Whereas  Christ  sailh  plainly,  When  ye  have  done  all  that  is  cora- 
mancled  to  you,  say.  We  are  unprofitable  servants. 

Art.  XV.  Of  Christ  alone  loithoiit  Sin, 

Christ  in  the  truth  of  our  nature,  was  made  like  unto  us  in  all  things,  sin  only 
except,  from  which  he  was  clearly  void,  both  in  his  flesh,  and  in  his  spirit.  He 
came  to  be  a  Lamb  without  spot,  who  by  sacrifice  of  himself  once  made,  should 
take  away  the  sins  of  the  world  ;  and  sin  (as  St.  John  sailh)  was  not  in  him. 
But  all  we  the  rest  (although  baptized  and  born  again  in  Christ)  yet  ofTend  in 
many  thmgs;  and  if  we  say  we  have  no  sin,  we  deceive  ourselves,  and  the 
truth  is  not  in  us. 

Art.  XVI.  Of  Sin  after  Baptism, 

Not  every  deadly  sin,  willingly  committed  after  baptism,  is  sin  against  the 
Holy  Ghost,  and  unpardonable.  Wherefore  the  grant  of  repentance  is  not  to 
be  denied  to  such  as  fall  into  sin  after  baptism.  After  we  have  received  the 
Holy  Ghost,  Ave  may  depart  from  grace  given,  and  fall  into  sin,  and  by  the  grace 
of  God  (we  may)  arise  again,  and  amend  our  lives.  And  therefore  they  are  to 
be  condemned,  which  say,  they  can  no  more  sin  as  long  as  they  live  here,  or 
deny  the  place  of  forgiveness  to  such  as  truly  repent. 

Art.  XVII.  Of  Predestination  and  Election. 

Predestination  to  life  is  the  everlasting  purpose  of  God,  whereby  (before  the 
foundations  of  the  world  were  laid)  lie  hath  constantly  decreed  by  his  counsel, 
secret  to  us,  to  deliver  from  curse  and  damnation,  those  whom  he  hath  chosen 
in  Christ  out  of  mankind,  and  to  bring  them  by  Christ  to  everlasting  salvation, 
as  vessels  made  to  honour.  Wherefore  they  which  be  endued  with  so  excel- 
lent a  benefil  of  God,  be  called  according  to  God's  purpose  by  his  Spirit  work- 
ing in  due  season  :  they  through  grace  obey  the  calling :  they  be  justified  freely  : 
they  be  made  sons  of  God  by  adoption  :  they  be  made  like  the  image  of  his 
only  begotten  Son  Jesus  Christ:  they  walk  religiously  in  good  works;  and  at 
length  by  God's  mercy  they  attain  to  everlasting  felicity. 

As  the  godly  consideration  of  predestination,  and  our  election  in  Christ,  is 
full  of  sweet,  pleasant,  and  unspeakable  comfort  to  godly  persons,  and  such  as 
feel  in  themselves  the  workings  of  the  spirit  of  Christ,  mortifying  the  works  of 
the  flesh  and  their  earthly  members,  and  drawing  up  their  mind  to  high  and 
heavenly  things,  as  well  because  it  doth  greatly  establish  and  confirm  their  faith 
of  eternal  salvation,  to  be  enjoyed  through  Christ,  as  because  it  doth  fervently 
kindle  their  love  towards  God:  so,  for  curious  and  carnal  persons,  lacking  the 
spirit  of  Christ,  to  have  continually  before  their  eyes  the  sentence  of  God's  pre- 
destination, is  a  most  dangerous  downfall,  whereby  the  devil  doth  thrust  them 
either  into  desperation,  or  into  wretchlessness  of  most  unclean  living,  no  less 
perilous  than  desperation. 

Furthermore,  we  must  receive  God's  promises  in  such  wise  as  they  be  gene- 
rally set  forth  to  us  in  holy  Scripture:  and  in  our  doings,  that  will  of  God  is  to 
be  followed,  which  we  have  expressly  declared  unto  us  in  the  word  of  God. 


Jirticles  of  Religion. 


595 


Art.  XVIII.  Of  obtaining  eternal  Saluation  only  by  tht  name  of 

•  Christ. 

They  are  also  to  be  had  accursed,  that  presume  to  say,  that  every  man  shall 
be  saved  by  the  law  or  sect  which  he  professelli,  so  that  he  be  diligent  lo  frame 
his  life  according  to  that  law,  and  the  light  of  nature.  For  holy  scripture  doth 
set  out  unto  us  only  the  name  of  Jesus  Christ,  whereby  men  must  be  saved. 

Art.  XIX.  Of  the  Church. 

The  visible  church  of  Christ  is  a  congregation  of  faithful  men,  in  the  which 
the  pure  word  of  God  is  preached,  and  the  sacraments  be  duly  ministered  ac- 
cording to  Christ's  ordinance,  in  all  those  things  that  of  necessity  are  requisite 
to  the  same. 

As  the  church  of  HierusaJem,  Alexandria,  and  Antioch,  have  erred ;  so  also 
the  church  o(  Borne  hath  erred,  not  only  in  their  living  and  manner  of  ceremo- 
nies, but  also  in  matters  of  faith. 

Art.  XX.  Of  the  Authority  of  the  Church. 

The  church  hath  power  to  decree  rites  or  ceremonies,  and  authority  in  con- 
troversies of  faith:  and  yet  it  is  not  lawful  for  the  church  to  ordain  any  thing 
that  is  contrary  to  God's  word  written  ;  neither  may  it  so  expound  one  place  of 
Scripture,  that  it  be  repugnant  to  another.  Wherefore,  although  the  Church  be 
a  witness  and  a  keeper  of  Holy  Writ,  yet  as  it  ought  not  to  decree  any  thing 
against  the  same,  so  besides  the  same  ought  it  not  to  enforce  any  thing  to  be 
believed  for  necessity  of  salvation. 

Art.  XXI.  Of  the  ^Authority  of  General  Councils.* 

Art.  XXII.  Of  Purgatory. 

The  Romish  doctrine  concerning  purgatory,  pardons,  worshipping,  and  ado- 
ration, as  well  of  images,  as  of  relics,  and  also  invocation  of  saints,  is  a  fond 
I  thing  vainly  invented,  and  grounded  upon  no  warranty  of  Scripture,  but  rather 
repugnant  to  the  word  of  God. 

Art.  XXIII.  Of  Ministering  in  the  Congregation. 

It  is  not  lawful  for  any  man  to  take  upon  him  the  office  of  public  preaching 
or  ministering  the  sacraments  in  the  congregation,  before  he  be  lawfully  called, 
and  sent  to  execute  the  same.  And  those  we  ought  to  judge  lawfully  called  and 
sent  which  be  chosen  and  called  to  this  work  by  men  who  have  public  authority 
given  unto  them  in  the  congregation,  to  call  and  send  ministers  into  the  Lord's 
vineyard. 

*  The  21st  of  the  former  articles  is  omitted;  because  it  is  partly  of  a  local  and  civil  na- 
ture, and  is  provided  for,  as  to  the  remaining  parts  of  it,  in  other  articles. 


596 


Articles  of  Religion. 


Art.  XXIV.  Of  speaking  in  the  Congregation  in  such  a  tongue  as 
the  people  understandelh. 

It  is  a  thing  plainly  repugnant  to  the  word  of  God,  and  the  custom  of  the 
primitive  church,  to  have  public  prayer  in  the  church  or  to  minister  the  sacra- 
ments in  a  tongue  not  understanded  of  the  people. 

Art.  XXV.  Of  the  Sacraments, 

Sacraments  ordained  of  Christ  be  not  only  badges  or  tokens  of  Christian  men's 
profession;  but  rather  they  be  certain  sure  witnesses,  and  effectual  signs  of 
grace,  and  God's  good  will  towards  us,  by  the  which  he  doth  work  invisibly  in 
us,  and  doth  not  only  quicken,  but  also  strengthen  and  confirm  our  faith  in  him. 

There  are  two  sacraments  ordained  of  Christ  our  Lord  in  the  gospel,  that  is 
to  say,  baptism  and  the  supper  of  the  Lord. 

Those  five  commonly  called  sacraments,  that  is  to  say,  confirmation,  penance, 
orders,  matrimony,  and  extreme  unction,  are  not  to  be  counted  for  sacraments 
of  the  gospel,  being  such  as  have  grown,  partly  of  the  corrupt  following  of  the 
Apostles,  partly  are  states  of  life  allowed  by  the  Scriptures  ;  but  yet  have  not 
like  nature  of  sacraments  with  baptism  and  the  Lord's  supper,  for  that  they  have 
not  any  visible  sign  or  ceremony  ordained  of  God. 

The  sacraments  were  not  ordained  of  Christ  to  be  gazed  upon,  or  to  be  car- 
ried about,  but  that  we  should  duly  use  them.  And  in  such  only  as  worthily 
receive  the  same,  they  have  a  wholesome  effect  or  operation;  but  they  that  re- 
ceive them  unworthily,  purchase  to  themselves  damnation,  as  St.  Paul  saith. 

Art.  XXVL  Of  the  unworthiness  of  Ministers,  ivhich  hinders  not  the 
Effect  of  the  Sacraments. 

Although  in  the  visible  church  the  evil  be  ever  mingled  with  the  good,  and 
sometime  the  evil  have  chief  authority  in  the  ministration  of  the  word  and  sacra- 
ments ;  yet  forasmuch  as  they  do  not  the  same  in  their  own  name,  but  in  Christ's, 
and  do  minister  by  his  commission  and  authority,  we  may  use  their  ministry, 
both  in  hearing  the  word  of  God,  and  in  receiving  the  sacraments.  Neither  is 
the  effect  of  Christ's  ordinance  taken  away  by  their  wickedness,  nor  the -grace 
of  God's  gifts  diminished  from  such,  as  by  faith,  and  rightly,  do  receive  the 
sacraments  ministered  unto  them,  which  be  effectual,  because  of  Christ's  insti- 
tution and  promise,  although  they  be  ministered  by  evil  men. 

Nevertheless,  it  appertaineth  to  the  discipline  of  the  Church,  that  inquiry  be 
made  of  evil  ministers,  and  that  they  be  accused  by  those  that  have  knowledge 
of  their  offences;  and,  finally,  being  found  guilty,  by  just  judgment,  be  deposed. 

Art.  XXVIL  Of  Baptism. 

Baptism  is  not  only  a  sign  of  profession,  and  mark  of  difference,  whereby 
Christian  men  are  discerned  from  others  that  be  not  christened  ;  but  it  is  also  a 
sign  of  regeneration,  or  new  birth,  whereby,  as  by  an  instniment,  they  that  re- 
ceive baptism  rightly  are  grafted  into  the  Church  ;  the  promises  of  the  forgive- 
ness of  sin,  and  of  our  adoption  to  be  the  sons  of  God  by  the  Holy  Ghost,  are 
visibly  signed  and  sealed;  faith  is  confirmed  and  grace  increased  by  virtue  of 


Jlrticles  of  Religion. 


597 


prayer  unto  God.  The  baptism  of  young- children  is  in  any  wise  to  be  retained 
in  the  church  as  most  agreeable  with  the  institution  of  Christ. 

Art.  XXVIII.  Of  the  Lord's  Supper. 

The  supper  of  the  Lord  is  not  only  a  sign  of  the  love  that  Christians  ought 
to  have  among  themselves  one  to  another;  but  rather  it  is  a  sacrament  of  our 
redemption  by  Christ's  death  :  insomuch  that  to  such  as  rightly,  worthily,  and 
with  faith  receive  the  same,  the  bread  which  we  break  is  a  partaking  of  the 
body  of  Christ;  and  likewise  the  cup  of  blessing  is  a  partaking  of  the  blood  of 
Christ. 

Transubstantiation  (or  the  change  of  the  substance  of  bread  and  wine)  in  the 
supper  of  the  Lord,  cannot  be  proved  by  holy  writ ;  but  it  is  repugnant  to  the 
plain  words  of  Scripture,  overthroweth  the  nature  of  a  sacrament,  and  hath  given 
occasion  to  many  superstitions. 

The  body  of  Christ  is  given,  taken,  and  eaten  in  the  supper,  only  after  an 
heavenly  and  spiritual  manner.  And  the  mean  whereby  the  body  of  Christ  is 
received  and  eaten  in  the  supper,  is  faith. 

The  sacrament  of  the  Lord's  Supper  was  not  by  Christ's  ordinance  reserved, 
carried  about,  lifted  up,  or  worshipped. 

Art.  XXIX.  Of  the  Wicked,  ivhich  eat  not  of  the  Body  of  Christ  in 
the  Use  of  the  Lord^s  Supper. 

The  wicked,  and  such  as  be  void  of  a  lively  faith,  although  they  do  carnally 
and  visibly  press  with  their  teeth  (as  St.  Augustine  sailh)  the  sacrament  of  the 
body  and  blood  of  Christ;  yet  in  no  wise  are  they  partakers  of  Christ;  but 
rather  to  their  condemnation  do  eat  and  drink  the  signor  sacrament  of  so  great 
a  thing. 

Art.  XXX.  Of  both  Kinds. 

The  cup  of  the  Lord  is  not  to  be  denied  to  the  lay-people  ;  for  both  the  parts 
of  the  Lord's  sacrament  by  Christ's  ordinance  and  commandment,  ought  to  be 
ministered  to  all  Christian  men  alike. 

Art.  XXXI.  Of  the  one  Oblation  of  Christ  finished  upon  the  Cross. 

The  offering  of  Christ  once  made,  is  that  perfect  redemption,  propitiation, 
and  satisfaction  for  all  the  sins  of  the  whole  world,  both  original  and  actual ;  and 
there  is  none  other  satisfaction  for  sin,  but  that  alone.  Wherefore  the  sacrifice 
of  masses,  in  which  it  was  commonly  said,  that  the  priest  did  offer  Christ  for 
the  quick  and  the  dead,  to  have  remission  of  pain  or  guilt,  were  blasphemous 
fables  and  dangerous  deceits. 

Art.  XXXII.  Of  the  Marriage  of  Priests. 

Bishops,  priests,  and  deacons,  are  not  commanded  by  God's  law,  either  to 
vow  the  estate  of  single  life,  or  to  abstain  from  marriage;  therefore  it  is  lawful 
for  them,  as  for  all  other  Christian  men,  to  marry  at  their  own  discretion,  as  they 
shall  judge  the  same  to  serve  better  to  godliness. 
51 


598 


Articles  of  Religion. 


Art.  XXXIII.  Of  excommunicate  Persons,  how  they  are  to  be  avoided. 

That  person  which  by  open  denunciation  of  the  church  is  rightly  cut  off 
from  the  unity  of  the  church,  and  excommunicated,  ought  to  be  taken  of  the 
whole  multitude  of  the  faithful,  as  an  heathen  and  publican,  until  he  be  openly 
reconciled  by  penance,  and  received  into  the  church  by  a  judge  that  hath  au- 
thority thereunto. 

;    ,    Art.  XXXIV.  Of  the  Traditions  of  the  Church. 

It  is  not  necessary  that  traditions  and  ceremonies  be  in  all  places  one,  or  utterly 
like  ;  for  at  all  limes  they  have  been  divers,  and  may  be  changed  according  to  the 
diversity  of  countries,  times,  and  men's  manners,  so  that  nothing  be  ordained  \ 
against  God's  word.  Whosoever,  through  his  private  judgment  willingly  and 
purposely  doth  openly  break  the  traditions  and  ceremonies  of  the  church,  which 
be  not  repugnant  to  the  word  of  God,  and  be  ordained  and  approved  by  common 
authority,  ought  to  be  rebuked  openly  (that  other  may  fear  to  do  the  like)  as 
he  that  offendeth  against  the  common  order  of  the  church,  and  hurteth  the  au- 
thority of  the  magistrate,  and  woundeth  the  consciences  of  the  weak  brethren. 
Every  particular  or  national  church  hath  authority  to  ordain,  change,  and  abolish 
ceremonies,  or  rites  of  the  church,  ordained  only  by  man's  authority,  so  that 
all  things  be  done  to  edifying. 

Art.  XXXV.  Of  Homilies. 

The  second  book  of  Homilies,  the  several  titles  whereof  we  have  joined  under 
this  article,  doth  contain  a  godly  and  wholesome  doctrine,  and  necessary  for 
these  times,  as  doth  the  former  book  of  Homilies,  which  were  set  forth  in  the 
time  of  .Edward  the  Sixth,  and  therefore  we  judge  them  to  be  read  in  churches 
by  the  ministers  diligently  and  distinctly,  that  they  may  be  understanded  of  the 
people.  • 

Of  the  Names  of  the  Homilies. 

1.  Of  the  right  Use  of  the  Church. 

2.  Against  Peril  of  Idolatry. 

3.  Of  repairing  and  keeping  clean  of  Churches. 

4.  Of  good  Works :  first  of  Fasting. 

5.  Jigainst  Gluttony  and  Drunkenness, 

6.  ^^gainst  Excess  of  Apparel. 

7.  Of  Prayer. 

8.  Of  the  place  and  time  of  Prayer. 

9.  Ttiat  common  Prayers  and  Sacraments  ought  to  be  ministered  in  a 
knoivn  Tongue. 

10.  Of  tlie  reverent  estimation  of  God^s  Word. 

11.  Of  Alms-doing. 

12.  Of  the  Nativity  of  C/irisf. 

13.  Of  the  Passion  of  Christ. 

14.  Of  the  Resurrection  of  CJirist. 


•Ar  ticles  of  Religion. 


599 


15.  Of  the  worthy  receiving  of  the  Sacrament  of  the  Body  and  Blood  of 

Christ. 

16.  Of  the  Gifts  of  the  Holy  Ghost, 

17.  For  the  Rogation  Days. 
IS.  Of  the  state  of  Matrimony. 

19.  Of  Repentance. 

20.  Jlgainst  Idleness. 

21.  gainst  Rebellion. 

[This  article  is  received  in  this  church,  so  far  as  it  declares  the  books  of 
Homilies  to  be  an  explication  of  Christian  doctrine,  and  instructive  in  piety  and 
morals.  But  all  references  to  the  constitution  and  laws  of  England  are  consi- 
dered as  inapplicable  to  the  circumstances  of  this  church,  which  also  suspends 
the  order  for  the  reading  of  said  Homilies  in  churches  until  a  revision  of  them 
may  be  conveniently  made,  for  the  clearing  of  them,  as  well  from  obsolete 
words  and  phrases,  as  from  the  local  references.] 

Art.  XXXVI.  Of  Consecration  of  Bishops  and  Ministers. 

The  book  of  consecration  of  bishops,  and  ordering  of  priests  and  deacons, 
as  set  forth  by  the  General  Convention  of  this  church  in  1792,  doth  contain  all 
things  necessary  to  such  consecration  and  ordering;  neither  hath  it  any  thing 
that,  of  itself,  is  superstitious  and  ungodly:  and,  therefore,  whosoever  are  con- 
secrated or  ordered  according  to  said  form,  we  decree  all  such  to  be  rightly, 
orderly,  and  lawfully  consecrated  and  ordered. 

Art.  XXXVII.  Of  the  Poiver  of  the  Civil  Magistrates. 

The  power  of  the  civil  magistrate  extendeth  to  all  men,  as  well  clergy  as  laity, 
in  all  things  temporal;  but  hath  no  authority  in  things  purely  spiritual.  And 
we  hold  it  to  be  the  duty  of  all  men  who  are  professors  of  the  Gospel,  to  pay 
respectful  obedience  to  the  civil  authority,  regularly  and  legitimately  constituted. 

Art.  XXXVIII.  Of  Christian  Men''s  Goods,  which  are  not  common. 

The  riches  and  goods  of  Christians  are  not  common,  as  touching  the  right,  title, 
and  possession  of  the  same,  as  certain  anabaptists  do  falsely  boast.  Notwith- 
standing, every  man  ought,  of  such  things  as  he  possesseth,  liberally  to  give 
alms  to  the  poor,  according  to  his  ability. 

Art.  XXXIX.  Of  a  Christian  Man's  Oath. 

As  we  confess  that  vain  and  rash  swearing  is  forbidden  Christian  men  by  our 
Lord  Jesus  Christ,  and  James  his  apostle:  so  we  judge  that  Christian  religion 
doth  not  prohibit,  but  that  a  man  may  swear  when  the  magistrate  requireth,  in 
a  cause  of  faith  and  charity,  so  it  be  done  according  to  the  prophet's  teaching, 
in  justice,  judgment,  and  truth. 


1^ 


CANONS 

FOR  THE  GOVERNMENT  OF  THE 

PROTESTANT  EPISCOPAL  CHURCH 

IN  THE 

UNITED  STATES  OF  AMEEICA: 

BEING  THE 

SUBSTANCE  OF  VARIOUS  CANONS  ADOPTED  IN  GENERAL  CONVENTIONS  OF  SAID 
CHURCH,  (FROM  A.D.  1789,  TO  A.D.  1S32,)  AND  SET  FORTH,  WITH  ALTERATIONS 
AND  ADDITIONS,  IN  GENERAL  CONVENTION,  A.D.  1S32; 

ALSO, 

THE  CANONS  PASSED  IN  GENERAL  CONVENTIONS,  A.  D.  IS3o,  1S33,  AND  1S41. 
TO  WHICH  ARE  ANNEXED,  THE 

CO?sSTITL'TION  OF  THE  CHURCH, 

AND  THE 

COURSE  OF  ECCLESIASTICAL  STUDIES, 

ESTABLISHED  BY  THE  HOUSE  OF  BISHOPS, 
IN  THE  GENERAL  CONVENTION  OF  1804. 


51* 


PREFATORY  NOTE  BY  THE  PUBLISHER. 


This  edition  of  the  Constitution  and  Canons  of  the  Church  in  the 
United  States  will  be  found,  it  is  confidently  believed,  more  correct  than 
any  other  ever  published.  Great  pains  have  been  taken  to  make  it 
accurate,  by  a  dihgent  examination  of  former  editions,  and  a  careful 
reference  to  the  Journals  of  the  General  Convention.  Nearly  one 
hundred  clerical  and  typographical  errors  have  been  detected  and 
amended.  Such  only  has  the  publisher  felt  authorized  to  touch.  Yet 
there  are  in  the  Canons  themselves  some  manifest  inaccuracies  which  do 
not  come  under  these  heads;  but  which,  nevertheless,  required  notice. 
These  have  been  pointed  out  in  a  few  notes  by  the  Rev.  Henry 
W.  DucACHET,  D.  D.,  a  presbyter  of  the  Diocese  of  Pennsylvania,  who 
has  prepared  the  copy  of  this  edition  for  the  press,  and  corrected  the 
proof  sheets.  It  is  hoped  that  this  copy  can  claim  the  merit  of  being 
nearly  perfect. 


ii 


C0>'STITUTION 

OF  THE 

PROTESTANT  EPISCOPAL  CHURCH 

IN*  THE  UNITED  STATES  OF  A^IERICA. 
Adopted  in  General  Convention,  in  Philadelphia,  October^  17S9. 


ARTICLE  I. 

TuERE  shall  be  a  General  Convention  of  the  Protestant  Episcopal  Church  in  the 
United  States  of  America,  on  the  first  Wednesday  in  October,  in  every  third  year, 
from  the  year  of  our  Lord  one  thousand  eight  hundred  and  forty-one,  and  in 
such  place  as  shall  be  determined  by  the  convention  ;  and  in  case  there  shall  be 
an  epidemic  disease,  or  any  other  good  cause  to  render  it  necessary  to  alter  the 
place  fixed  on  for  any  such  meeting  of  the  convention,  the  Presiding  Bishop  shall 
have  it  in  his  power  to  appoint  another  convenient  place  (as  near  as  may  be  to 
the  place  so  fixed  on)  for  the  holding  of  such  convention ;  and  special  meetings 
may  be  called  at  other  times,  in  the  manner  hereafter  to  be  provided  for ;  and 
this  church,  in  a  majority  of  the  dioceses  which  shall  have  adopted  this  Con- 
stitution, shall  be  represented,  before  they  shall  proceed  to  business;  except 
that  the  representation  from  two  dioceses  shall  be  sufficient  to  adjourn:  and  in 
all  business  of  the  convention  freedom  of  debate  shall  be  allowed. 

ARTICLE  IL 

The  church  in  each  diocese  shall  be  entitled  to  a  representation  of  both  the 
clergy  and  the  laity,  which  representation  shall  consist  of  one  or  more  deputies, 
not  exceeding  four  of  each  order,  chosen  by  the  convention  of  the  diocese  ;  and 
in  all  questions,  when  required  by  the  clerical  and  lay  representation  from  any 
diocese,  each  order  shall  have  one  vote  ;  and  the  majority  of  suffrages  by  dioceses 
shall  be  conclusive  in  each  order,  provided  such  majority  comprehend  a  majority 
of  the  dioceses  represented  in  that  order.  The  concurrence  of  both  orders  shall 
be  necessary  to  constitute  a  vote  of  the  convention.  If  the  convention  of  any  dio- 
cese should'  neglect  or  decline  to  appoint  clerical  deputies,  or  if  they  should 
neglect  or  decline  to  appoint  lay  deputies,  or  if  any  of  those  of  either  order 
appointed,  should  neglect  to  attend,  or  be  prevented  by  sickness  or  any  other 
accident,  such  diocese  shall  nevertheless  be  considered  as  duly  represented 
by  such  deputy  or  deputies  as  may  attend,  whether  lay  or  clerical.  And  if, 
through  the  neglect  of  the  convention  of  any  of  the  churches  which  shall  have 


606 


Constitution. 


adopted,  or  may  hereafter  adopt,  this  Constitution,  no  deputies,  either  lay  or 
clerical,  should  attend  at  any  General  Convention,  the  church  in  such  diocese 
shall  nevertheless  be  bound  by  the  acts  of  such  convention. 

ARTICLE  III. 

The  bishops  of  this  church,  when  there  shall  be  three  or  more,  shall,  whenever 
General  Conventions  are  held,  form  a  separate  house,  with  a  right  to  originate 
and  propose  acts  for  the  concurrence  of  the  House  of  Deputies,  composed  of 
clergy  and  laity  ;  and  when  any  proposed  act  shall  have  passed  the  House  of 
Deputies,  the  same  shall  be  transmitted  to  the  House  of  Bishops,  who  shall  have 
a  negative  thereupon;  and  all  acts  of  the  convention  shall  be  authenticated  by 
both  houses.  And  in  all  cases,  the  House  of  Bishops  shall  signify  to  the  con- 
vention their  approbation  or  disapprobation  (the  latter  wdth  their  reasons  in  writ- 
ing) within  three  days  after  the  proposed  act  shall  have  been  reported  to  them 
for  concurrence ;  and  in  failure  thereof,  it  shall  have  the  operation  of  a  law. 
But  until  there  shall  be  three  or  more  bishops,  as  aforesaid,  any  bishop  attend- 
ing a  General  Convention  shall  be  a  member  ex  officio,  and  shall  vote  with  the 
clerical  deputies  of  the  diocese  to  which  he  belongs  ;  and  a  bishop  shall  then 
preside. 

ARTICLE  IV. 

The  bishop  or  bishops  in  every  diocese  shall  be  chosen  agreeably  to  such  rules 
as  shall  be  fixed  by  the  convention  of  that  diocese;  and  every  bishop  of  this 
church  shall  confine  the  exercise  of  his  episcopal  oflice  to  his  proper  diocese*, 
unless  requested  to  ordain  or  confirm,  or  perform  any  other  act  of  the  episcopal 
office  by  any  church  destitute  of  a  bishop. 

ARTICLE  V. 

A  Protestant  Episcopal  Church  in  any  of  the  United  States,  or  any  Territory 
thereof,  not  now  represented,  may,  at  any  time  hereafter,  be  admitted  on  acce- 
ding to  this  Constitution  ;  and  a  new  diocese  to  be  formed  from  one  or  more 
existing  dioceses,  may  be  admitted  under  the  following  restrictions. 

No  new  diocese  shall  be  formed  or  erected  within  the  limits  of  any  other  dio- 
cese, nor  shall  any  diocese  be  formed  by  the  junction  of  two  or  more  dioceses, 
or  parts  of  dioceses,  unless  with  the  consent  of  the  bishop  and  convention  of  each 
of  the  dioceses  concerned,  as  well  as  of  the  General  Convention. 

No  such  new  diocese  shall  be  formed,  which  shall  contain  less  than  eight 
thousand  square  miles  in  one  body,  and  thirty  presbyters,  who  have  been  for  at 
least  one  year  canonically  resident  within  the  bounds  of  such  new  diocese,  regu- 
larly settled  in  a  parish  or  congregation,  and  qualified  to  vote  for  a  bishop.  Nor 
shall  such  new  diocese  be  formed,  if  thereby  any  existing  diocese  shall  be  so 

*  In  the  last  official  edition,  1841,  as  well  as  in  the  official  copy  of  1838,  after  the  word 
"diocese,"  occur  the  words  or  districts  — but  these  words  were  ^^r/c^m otf/ of  the  article 
by  the  convention  of  1838. — (See  Journals  for  that  year,  p.  24,  line  6th  from  the  bottom; 
also  p.  7  of  the  Constitution,  (1838,)  line  7th  from  the  bottom,  and  p.  7,  line  7th  from  the 
bottom  of  Constitution,  &c.  1841.)  Forming  no  part  of  the  article,  they  have  been  ex-, 
punged  in  this  edition.  .  H.  W.  D. 


Constitution. 


6D7 


reduced  as  to  contain  less  than  eight  thousand  square  miles,  or  less  than  thirty 
presbyters,  who  have  been  residing  therein,  and  settled  and  qualified  as  above 
mentioned. 

In  case  one  diocese  shall  be  divided  into  two  dioceses,  the  diocesan  of  the 
diocese  divided  may  elect  the  one  to  which  he  will  be  attached,  and  shall  there- 
upon become  the  diocesan  thereof.  And  the  assistant  bishop,  if  there  be  one, 
may  elect  the  one  to  which  he  will  be  attached  ;  and  if  it  be  not  the  one  elected 
by  the  bishop,  he  shall  be  the  diocesan  thereof. 

Whenever  the  division  of  the  diocese  into  two  dioceses  shall  be  ratified  by 
the  General  Convention,  each  of  the  two  dioceses  shall  be  subject  to  the  consti- 
tution and  canons  of  the  diocese  so  divided,  except  as  local  circumstances  may 
prevent,  until  the  same  maybe  altered  in  either  diocese  by  the  convention  there- 
of. And  whenever  a  diocese  shall  be  formed  out  of  two  or  more  existing  dio- 
ceses, the  new  diocese  shall  be  subject  to  the  constitution  and  canons  of  that  one 
of  the  said  existing  dioceses,  to  which  the  greater  number  of  clergymen  shall 
have  belonged  prior  to  the  erection  of  such  new  diocese,  until  the  same  may  be 
altered  by  the  convention  of  the  new  diocese. 

ARTICLE  VI. 

The  mode  of  trying  bishops  shall  be  provided  by  the  General  Convention.  The 
court  appointed  for  that  purpose,  shall  be  composed  of  bishops  only.  In  every 
diocese,  the  mode  of  trying  presbyters  and  deacons  may  be  instituted  by  the 
convention  of  the  diocese.  None  but  a  bishop  shall  pronounce  sentence  of  ad- 
monition, suspension,  or  degradation  from  the  ministry,  on  any  clergyman, 
whether  bishop,  presbyter,  or  deacon. 

ARTICLE  VIL 

No  person  shall  be  admitted  to  holy  orders,  until  he  shall  have  been  examined 
by  the  bishop,  and  by  two  presbyters,  and  shall  have  exhibited  such  testimo- 
nials and  other  requisites  as  the  canons,  in  that  case  provided,  may  direct.  Nor 
shall  any  person  be  ordained  until  he  shall  have  subscribed  the  following  decla- 
ration: 

I  do  believe  the  Holy  Scriptures  of  the  Old  and  New  Testament  to  be  the 
word  of  God,  and  to  contain  all  things  necessary  to  salvation  ;  and  I  do  solemnly 
engage  to  conform  to  the  doctrines  and  worship  of  the  Protestant  Esiscopal 
Church  in  the  United  States." 

No  person  ordained  by  a  foreign  bishop  shall  be  permitted  to  officiate  as  a 
minister  of  this  church,  until  he  shall  have  complied  with  the  canon  or  canons 
in  that  case  provided,  and  have  also  subscribed  the  aforesaid  declaration. 

ARTICLE  VIIL 

A  BOOK  of  Common  Prayer,  administration  of  the  sacraments,  and  other  rites 
and  ceremonies  of  the  church,  articles  of  religion,  and  a  form  and  manner  of 
making,  ordaining  and  consecrating  bishops,  priests  and  deacons,  when  estab* 
lished  by  this  or  a  future  General  Convention,  shall  be  used  in  the  Protestant 
Episcopal  Church  in  those  dioceses  which  shall  have  adopted  this  Constitution. 
No  alteration  or  addition  shall  be  made  in  the  Book  of  Common  Prayer,  or  other 


608 


Constitution. 


offices  of  the  church,  or  the  Articles  of  Religion,  unless  the  same  shall  be  pro- 
posed in  one  General  Convention,  and  by  a  resolve  thereof  made  known  to  the 
convention  of  every  diocese,  and  adopted  at  the  subsequent  General  Convention. 

ARTICLE  IX. 

This  Constitution  shall  be  unalterable,  unless  in  General  Convention,  by  the 
church,  in  a  majority  of  the  dioceses  which  may  have  adopted  the  same  ;  and  all 
alterations  shall  be  first  proposed  in  one  General  Convention,  and  made  known 
to  the  several  diocesan  conventions,  before  they  shall  be  finally  agreed  to,  or 
ratified  in  the  ensuing  General  Convention. 

Done  in  the  General  Convention  of  the  bishops,  clergy,  and  laity  of  the 
church,  the  2d  day  of  October,  1789. 


Note. — When  the  Constitution  was  originally  adopted,  in  August,  1789,  the 
first  article  provided  that  the  Triennial  Convention  should  be  held  on  the  first 
Tuesday  in  August.  At  the  adjourned  meeting  of  the  convention,  held  in  Octo- 
ber of  the  same  year,  it  was  provided  that  the  second  Ttiesday  in  September,  in 
every  third  year,  should  be  the  time  of  meeting.  The  time  was  again  changed 
to  the  third  Tuesday  in  May, hy  the  General  Convention  of  1804. — See  Bioren's 
edition  of  the  journals  of  the  General  Convention,  1817,  pp.  61,  75,  and  216. 

The  first  article  was  put  into  its  present  form  at  the  General  Convention  of 
1841. 

The  third  article  was  so  altered  by  the  General  Convention  of  1808,  as  to  give 
the  House  of  Bishops  a  full  veto  upon  the  proceedings  of  the  other  house. — See 
journals  of  the  General  Convention,  pp.  248,  249. 

The  second  sentence  of  the  eighth  article  was  adopted  at  the  General  Conven- 
tion of  1811. — See  journals  of  General  Convention,  p.  274. 

The  words,  "or  the  Articles  of  Religion,"  were  added  to  the  eighth  article  by 
the  General  Convention  of  1829. 

The  fifth  article  was  put  into  its  present  form  at  the  General  Convention  of 
1838. 

The  same  convention  adopted  the  following  alterations. — See  journal  of 
General  Convention  of  1838,  p.  24. 

Strike  out  the  word  "  States,"  wherever  it  occurs  in  the  first  and  second  arti- 
cles, except  where  it  follows  the  word  "United,"  in  the  first  part  of  the  first 
article,  and  insert  in  lieu  of  the  word  "  States,"  the  word  "  Dioceses."  Strike 
out  the  word  "  State,"  wherever  it  occurs  in  the  second,  third,  and  fourth  articles, 
and  insert  in  lieu  thereof  the  word  "  diocese." 

Strike  out  the  words  "or  district,"  in  the  fourth  article. 

Strike  out  the  word  "state,"  in  the  sixth  article,  and  insert  the  word  "diocese." 

Strike  out  the  word  "states,"  in  the  eighth  article,  and  insert  the  word  "dio- 
ceses ;"  and  in  the  eighth  article  strike  out  the  words,  "  or  states,"  after  the 
words,  "  every  diocese." 

Strike  out  the  word  "  states,"  in  the  ninth  article,  and  insert  the  word  "  dio- 
ceses." Strike  out  the  word  "state,"  in  the  ninth  article,  and  insert  the  word 
"  Diocesan." 

The  sixth  article  was  put  into  its  present  form  at  the  General  Convention  of 
1841. 


CANONS 

FOR  TH£  GOTERXMEXT  OF 

THE  PROTESTANT  EPISCOPAL  CHURCH 

IX  THE 

UNITED  STATES  OF  AMERICA, 
Passed  in  General  Convention,  in  New  York,  October,  1832. 


Caxox  I.  Of  the  Orders  of  Ministers  in  this  Church, 

[This  Canon  was  adopted  in  17S9.] 

In  this  Church  there  shall  always  be  three  orders  in  the  Ministry,  viz.; 
Bishops,  Priests,  and  Deacons. 

Canon  II.  Of  the  Election  of  JBishojjs, 

[Repealed  by  the  first  Canon  of  lSo5.] 

Canon  III.  Of  the  Certificates  to  he  produced  on  the  part  of  the 

Bishops  Elect. 

[Former  Canons  on  this  subject  were  the  second  of  irS9,  the  fourth  of  1792,  and  the  third  of  1808.] 

Sect.  1.  Every  bishop  elect,  before  his  consecration,  shall  produce  to  the  house 
of  bishops,  from  the  convention  by  whom  he  is  elected,  evidence  of  such  election, 
and  from  the  house  of  clerical  and  lay  deputies  in  General  Convention,  evidence 
of  their  approbation  of  his  testimonials,  and  of  their  assent  to  his  consecration, 
and  also  certificates  respectively,  in  the  following  words :  such  certificates,  in 
both  cases,  to  be  signed  by  a  constitutional  majority  of  the  clerical  and  lay 
deputies,  composing  the  state  convention,  or  the  house  of  clerical  and  lay  de- 
puties, as  the  case  may  be.  The  same  evidence  of  election  by,  and  the  same 
certificate  from  the  members  of,  the  state  convention,  shall  be  presented  to  the 
house  of  clerical  and  lay  deputies  in  General  Convention. 

Testimony  from  the  members  of  the  Conventioji  in  the  Diocese  from 
ichence  the  person  is  recommended  for  consecration. 

We,  whose  names  are  underwritten,  fully  sensible  how  important  it  is  that  the 
sacred  office  of  a  bishop  should  not  be  unworthily  conferred,  and  firmly  per- 
52 


610 


Canons  of  1S32. 


suaded  that  it  is  our  duty  to  bear  testimony  on  this  solemn  occasion,  without 
partiality  or  affection,  do,  in  the  presence  of  Almighty  God,  testify,  that  A.  B. 
is  not,  so  far  as  we  are  informed,  justly  liable  to  evil  report,  either  for  error  in 
religion  or  for  vieiousness  in  life  ;  and  that  we  do  not  know  or  believe  there  is 
any  impediment  on  account  of  which  he  ought  not  to  be  consecrated  to  that  holy 
office.  We  do  moreover  jointly  and  severally  declare,  that  we  do  in  our  con- 
science believe  him  to  be  of  such  sufficiency  in  good  learning,  such  soundness 
in  the  faith,  and  of  such  virtuous  and  pure  manners,  and  godly  conversation, 
that  he  is  apt  and  meet  to  exercise  the  office  of  a  bishop,  to  the  honour  of  God 
and  the  edifying  of  his  church,  and  to  be  a  wholesome  example  to  the  flock  of 
Christ. 

The  above  certificate  shall  be  presented  to  the  house  of  clerical  and  lay 
deputies  in  General  Convention. 

Testimony  from  the  House  of  Clerical  and  Lay  Deputies  in  General 

Convention, 

We,  whose  names  are  underv/ritten,  fully  sensible  how  important  it  is  that 
the  sacred  office  of  a  bishop  should  not  be  unworthily  conferred,  and  firmly 
persuaded  that  it  is  our  duty  to  bear  testimony  on  this  solemn  occasion,  without 
partiality  or  affection,  do,  in  the  presence  of  Almighty  God,  testify  that  A.  B.  is 
not,  so  far  as  we  are  informed,  justly  liable  to  evil  report,  either  for  error  in  reli- 
gion or  for  vieiousness  of  life ;  and  that  we  do  not  know  or  believe  there  is  any  im- 
pediment on  account  of  which  he  ought  not  to  be  consecrated  to  that  holy  office ; 
but  that  he  hath,  as  we  believe,  led  his  life  for  three  years  last  past,  piously, 
soberly,  and  honestly. 

Sect.  2.  If  the  house  of  bishops  consent  to  the  consecration,  the  Presiding 
Bishop,  with  any  two  bishops,  may  proceed  to  perform  the  same,  or  any  three 
bishops,  to  whom  he  may  communicate  the  testimonials. 

Canon  IV.  Of  Standing  Committees, 

[Former  Canons  on  this  subject  were  the  sixth  of  1789,  the  second  of  1795,  and  the  fourth  and  twenty- 
fourth  of  1803.] 

Sect.  1.  In  every  diocese  there  shall  be  a  standing  committee,  to  be  appointed 
by  the  convention  thereof,  whose  duties,  except  so  far  as  provided  for  by  the 
canons  of  the  General  Convention,  may  be  prescribed  by  the  canons  of  the  re- 
spective dioceses.  They  shall  elect  from  their  own  body  a  president  and  a 
secretary.  They  may  meet  on  their  own  adjournment,  from  time  to  time;  and 
the  president  shall  have  power  to  summon  special  meetings  whenever  he  shall 
deem  it  necessary. 

Sect.  2.  In  every  diocese  where  there  is  a  bishop,  the  standing  committee 
shall  be  a  council  of  advice  to  the  bishop.  They  shall  be  summoned  on  the 
requisition  of  the  bishop,  whenever  he  shall  wish  for  their  advice.  And  they 
may  meet  of  their  own  accord,  and  agreeably  to  their  own  rules,  when  they 
may  be  disposed  to  advise  the  bishop. 

Sect.  3.  Where  there  is  no  bishop,  the  standing  committee  is  the  ecclesi- 
astical authority  for  all  purposes  declared  in  these  canons. 


Canons  of  IS 32. 


611 


Caxon  V.  Of  the  Consecration  of  Bishops  during  the  Recess  of  the 
General  Convention. 

[Former  Canons  on  this  subject  were  the  second  of  17&9,  the  fifih  of  1S03,  and  the  sixth  of  lS-20.] 

Sect.  1.  If  during  the  recess  of  the  General  Convention,  the  church,  in  any 
diocese,  should  be  desirous  of  the  consecration  of  a  bishop  elect,  the  standing 
committee  of  the  church  in  such  diocese  may,  by  their  president,  or  by  some 
person  or  persons  specially  appointed,  communicate  the  desire  to  the  standing 
committees  of  the  churches  in  the  different  dioceses,  together  with  copies  of  the 
necessary  testimonials  ;  and  if  the  major  number  of  the  standing  committees 
shall  consent  to  the  proposed  consecration,  the  standing  committee  of  the  dio- 
cese concerned,  shall  forward  the  evidence  of  such  consent,  together  with  other 
testimonials,  to  the  Presiding  Bishop  of  the  house  of  bishops,  or  in  case  of  his 
death,  to  the  bishop  who,  according  to  the  rules  of  the  house  of  bishops,  is  to 
preside  at  the  next  General  Convention,  who  shall  communicate  the  same  to  all 
the  bishops  of  this  church  in  the  United  States;  and  if  a  majority  of  the  bishops 
consent  to  the  consecration,  the  Presiding  Bishop,  or  bishop  aforesaid,  with  any 
two  bishops,  may  proceed  to  perform  the  same;  or  any  three  bishops  to  whom 
he  may  communicate  the  testimonials. 

Sect.  2.  The  evidence  of  the  consent  of  the  different  standing  committees 
shall  be  in  the  form  prescribed  for  the  house  of  clerical  and  lay  deputies  in  Gene- 
ral Convention;  and  without  the  aforesaid  requisites,  no  consecration  shall  lake 
place  during  the  recess  of  the  General  Convention.  But  in  case  the  election  of 
a  bishop  shall  take  place  within  a  year  before  the  meeting  of  the  General  Con- 
vention, all  matters  relative  to  the  consecration  shall  be  deferred  until  the  said 
meeting. 

Caxox  VI.  Of  Assistant  Bishops. 

[The  former  Canon  on  this  subject  was  the  fifth  of  1829.] 

When  a  bishop  of  a  diocese  is  unable,  by  reason  of  old  age,  or  other  perma- 
nent cause  of  infirmity,  to  discharge  his  episcopal  duties,  one  assistant  bishop 
may  be  elected  by  and  for  the  said  diocese,  who  shall  in  all  cases  succeed  the 
bishop  in  case  of  surviving  him.  The  assistant  bishop  shall  perform  such 
episcopal  duties,  and  exercise  such  episcopal  authority  in  the  diocese,  as  the 
bishop  shall  assign  to  him;  and  in  case  of  the  bishop's  inability  to  assign  such 
duties  declared  by  the  convention  of  the  diocese,  the  assistant  bishop  shall,  dur- 
ing such  inability,  perform  all  the  duties,  and  exercise  all  the  authorities  which 
appertain  to  the  office  of  bishop.  No  person  shall  be  elected  or  consecrated  a 
suffragan  bishop,  nor  shall  there  be  more  than  one  assistant  bishop  in  a  diocese 
at  the  same  time. 

Caxox  VII.  Of  the  pejforinance  of  Episcopal  Duties  in  vacant 

Dioceses. 

[Repealed  by  the  third  Canon  of  1S33.] 

Caxox.  VIII.  Of  the  age  of  those  luho  are  to  be  Ordained  or 
Consecrated. 

[Former  Canons  on  this  subject  were  the  fourth  of  17S9,  the  third  of  1795,  and  the  sixth  of  1803.] 

Deacons'  orders  shall  not  be  conferred  on  any  person  until  he  shall  be  twenty- 


612 


Canons  of  1832. 


one  years  old,  nor  priests'  orders  on  anyone  until  he  shall  be  twenty-four  years 
old.  And  no  deacon  shall  be  ordained  priest,  unless  he  shall  have  been  a  dea- 
con one  year,  except  for  reasonable  causes  it  shall  otherwise  seem  good  unto 
the  bishop.  No  man  shall  be  consecrated  a  bishop  of  this  church,  until  he 
shall  be  thirty  years  old. 

Canon  IX.  Of  Candidates  for  Orders, 

[Repealed  by  the  fourth  Canon  of  1833.] 

Canon  X.  Of  the  Conduct  required  in  Candidates  for  Orders. 

[The  former  Canon  on  the  subject  was  the  eighth  of  1808.] 

The  bishop,  or  other  ecclesiastical  authority  who  may  have  the  superintendence 
of  candidates  for  orders,  shall  take  care  that  they  pursue  their  studies  diligently, 
and  under  proper  direction,  and  that  they  do  not  indulge  in  any  vain  or  trifling 
conduct,  or  in  any  amusements  most  liable  to  be  abused  to  licentiousness,  or 
unfavourable  to  that  seriousness,  and  to  those  pious  and  studious  habits,  which 
become  those  who  are  preparing  for  the  holy  ministry. 

Canon  XL  Of  Candidates  for  Orders  who  are  Lay  Readers, 

[Former  Canons  on  this  subject  were  the  tenth  of  1804,  and  the  nineteenth  of  1808.] 

No  candidate  for  holy  orders  shall  take  upon  himself  to  perform  the  service  of 
the  church,  but  by  a  license  from  the  bishop,  or,  if  there  be  no  bishop,  the  cler- 
ical members  of  the  standing  committee  of  the  diocese  in  which  such  candidate 
may  wish  to  perform  the  service.  And  such  candidate  shall  submit  to  all  the 
regulations  which  the  bishop  or  said  clerical  members  may  prescribe ;  he  shall 
not  use  the  absolution  or  benediction ;  he  shall  not  assume  the  dress  appropriate 
to  clergymen  ministeri  ig  in  the  congregation ;  and  shall  ofiiciate  from  the  desk 
only;  he  shall  conform  to  the  directions  of  the  bishop  or  said  clerical  members, 
as  to  the  sermons  or  homilies  to  be  read;  nor  shall  any  lay  reader  deliver  ser- 
mons of  his  own  composition  ;  nor,  except  in  cases  of  extraordinary  emergency, 
or  very  peculiar  expediency,  perform  any  part  of  the  service,  when  a  clergyman 
is  present  in  the  congregation. 

Canon  XII.  Of  Candidates  who  may  be  refused  Orders. 

[Former  Canons  on  this  subject  were  the  ninth  of  1S04,  and  the  sixteenth  of  1808.] 

No  bishop  shall  ordain  iny  candidate,  until  he  has  inquired  of  him  whether  he 
has  ever,  direcdy  or  indirectly,  applied  for  orders  in  any  other  diocese ;  and  if 
the  bishop  has  reason  to  believe,  that  the  candidate  has  been  refused  orders  in 
any  other  diocese,  he  shall  write  to  the  bishop  of  the  diocese,  or,  if  there  be  no 
bishop,  to  the  standing  committee,  to  know  whether  any  just  cause  exists  why 
the  candidate  should  not  be  ordained.  When  any  bishop  rejects  the  application 
of  any  candidate  for  orders,  he  shall  immediately  give  notice  to  the  bishop  of 
every  diocese,  or,  where  there  is  no  bishop,  to  the  standing  committee. 

Canon  XIII.  Of  the  Learning  of  those  ivho  are  to  be  Ordained. 

[Repealed  by  the  fifth  ganon  of  1838  ] 


Canons  o/lS32. 


613 


Caxox  XIV.  Of  the  Preparatory  Exercises  of  a  Candidate  for 
Deacons^  Orders. 

[Repealed  by  Canon  fifth  of  1 541 .  ] 

Caxox  XV.  Of  the  Testimonials  to  he  produced  on  the  part  of  those 
who  are  to  be  Ordained. 

[Former  Canons  on  this  subject  were  the  sixth  of  1759,  the  fourth  of  1792,  the  second  of  17^5,  and  the  12ih 

of  150S.] 

Sect.  1.  No  person  shall  be  ordained  deacon  or  priest  in  this  church,  unless  he 
exhibit  to  the  bishop  the  following  testimonials  from  the  standing  committee  of 
the  diocese  for  which  he  is  to  be  ordained,  which  recommendation  shall  be 
signed  by  the  names  of  a  majority  of  all  the  committee,  the  committee  being  duly 
convened,  and  shall  be  in  the  following  words : 

"  We,  whose  names  are  hereunder  written,  testify,  that  A.  B.  hath  laid  before 
US  satisfactory  testimonials,  that  for  the  space  of  three  years  last  past,  he  hath 
lived  piously,  soberly,  and  honestly :  and  hath  not  written,  taught,  or  held  any 
thing  contrary  to  the  doctrine  or  discipline  of  the  Protestant  Episcopal  Church  ; 
and  moreover,  we  think  him  a  person  worthy  to  be  admitted  to  the  sacred  order 

of  .    In  witness  whereof,  we  have  hereunto  set  our  hands,  this  day 

of  ,  in  the  year  of  our  Lord  ." 

Sect.  2.  But  before  a  standinff  committee  shall  proceed  to  recommend  any 
candidate,  as  aforesaid,  to  the  bishop,  such  candidate  shall  produce  from  the 
minister  and  vestry  of  the  parish  w^here  he  resides,  or  from  the  vestry  alone,  if 
the  parish  be  vacant,  or  if  the  applicant  be  the  minister  of  the  parish,  a  deacon 
desirous  of  priests'  orders,  or  if  there  be  no  vestry,  from  at  least  twelve  respect- 
able persons  of  the  Protestant  Episcopal  Church,  testimonials  of  his  piety,  good 
morals,  and  orderly  conduct,  in  the  following  form  : — "We,  whose  names  are 
hereunto  written,  do  testify,  from  evidence  satisfactory  to  us,  that  A.  B.,  for  the 
space  of  three  years  last  past,  hath  lived  piously,  soberly,  and  honestly;  and 
hath  not,  so  far  as  we  know  or  believe,  written,  taught,  or  held  any  thing  con- 
trary to  the  doctrine  or  discipline  of  the  Protestant  Episcopal  Church;  and 
moreover,  we  think  him  a  person  worthy  to  be  admitted  to  the  sacred  order  of 

 .    In  witness  whereof,  we  have  hereunto  set  our  hands,  this  day  of 

 ,  in  the  year  of  our  Lord  ."    He  shall  also  lay  before  the  standing 

committee  testimonials,  signed  by  at  least  one  respectable  presbyter  of  the  Pro- 
testant Episcopal  Church  in  the  United  Slates,  in  the  following  form: — "I  do 
certify  that  A.  B.,  for  the  space  of  three  years  last  past,  hath  lived  piously,  soberly, 
and  honestly,  and  hath  not,  so  far  as  I  know  or  believe,  written,  taught,  or  held  any 
thing  contrary  to  the  doctrine  or  discipline  of  the  Protestant  Episcopal  Church; 
and  moreover,  I  think  him  a  person  worthy  to  be  admitted  to  the  sacred  order 

of  .    This  testimonial  is  founded  on  my  personal  knowledge  of  the  said 

A.  B.  for  one  year  last  past,  and  for  the  residue  of  the  said  time  upon  evidence 
that  is  satisfactory  to  me.  In  witness  whereof,  I  have  hereunto  set  my  hand, 
this  day  of  ,  in  the  year  of  our  Lord  ." 

Sect.  3.  But  in  case  a  candidate,  from  some  peculiar  circumstances  not  af- 
fecting his  pious  or  moral  character,  should  be  unable  to  procure  testimonials 
from  the  minister  and  vestry  of  the  parish  where  he  resides,  the  standing  com- 
mittee may  accept  testimonials  of  the  purport  above  staled,  from  at  least  twelve 

52* 


614 


Canons  of  1832. 


respectable  members  of  the  Protestant  Episcopal  Church,  and  from  at  least  one 
respectable  presbyter  of  the  said  church,  who  has  been  personally  acquainted 
with  the  candidate  for  at  least  one  year. 

.Sect.  4.  Every  candidate  for  holy  orders,  who  maybe  recommended  by  the 
standing  committee  of  any  church  destitute  of  a. bishop,  if  he  have  resided  for 
the  greater  part  of  the  three  years  last  past  within  the  diocese  of  any  bishop, 
shall  apply  to  such  bishop  for  ordination.  And  such  candidate  shall  produce 
the  usual  testimonials,  as  well  from  the  committee  of  the  diocese  in  which  he 
has  resided,  as  from  the  committee  of  the  church  in  the  diocese  for  which  he  is 
to  be  ordained. 

Sect.  5.  In  the  case  of  a  candidate  for  priests'  orders,  who  has  been  ordained 
a  deacon  within  three  years  preceding,  the  testimonials  above  prescribed  may 
be  so  altered  as  to  extend  to  such  portion  only  of  the  three  years  preceding  his 
application  for  priests'  orders,  as  have  elapsed  since  his  ordination  as  deacon; 
and  the  standing  committee  shall  allow  the  testimonials  so  altered  the  same 
effect  as  if  in  the  form  prescribed,  and  shall  sign  their  own  testimonial' in  such 
altered  form,  with  the  same  effect  as  if  in  the  form  above  prescribed,  unless  some 
circumstance  shall  have  occurred  that  tends  to  invalidate  the  force  of  the  evidence 
on  which  the  candidate  was  ordained  deacon. 

Canon  XVI.  Of  Candidates  coming  from  places  ivithin  the  United 
States,  in  which  the  Constitution  of  this  Church  has  not  been  ac- 
ceded to. 

[Former  Canons  on  this  subject  were  the  eiglilh  of  1804,  and  the  fourteenth  of  180S.] 

It  is  hereby  declared,  that  the  canons  of  this  church  which  respect  candidates 
for  holy  orders,  shall  affect  as  well  those  coming  from  places  in  the  United 
States  in  which  the  constitution  of  this  church  has  not  been  acceded  to,  as  those 
residing  in  States  or  Territories  in  which  it  has  been  adopted  ;  and  in  such  cases, 
every  candidate  shall  produce  to  the  bishop  to  whom  he  may  apply  for  holy 
orders,  the  requisite  testimonials,  subscribed  by  the  standing  committee  of  the 
diocese  into  which  he  has  come. 

Canon  XVII.  Of  Deacons. 

[The  former  Canon  on  this  subject  was  the  thirteenth  of  1808.] 

Every  deacon  shall  be  subject  to. the  regulations  of  the  bishop,  or,  if  there  be 
no  bishop,  of  the  clerical  members  of  the  standing  committee  of  the  diocese  for 
which  he  is  ordained,  unless  he  receive  letters  of  dismission  therefrom  to  the 
bishop,  or  ecclesiastical  authority  of  some  other  diocese,  and  be  thereupon  re- 
ceived as  a  clergyman  of  such  other  diocese;  and  he  shall  officiate  in  such 
places  as  the  bishop  or  the  said  clerical  members  may  direct.  It  is  hereby 
recommended,  that  at  the  time  a  candidate  is  finally  examined  for  deacons' 
orders,  the  bishop  shall  assign  to  him  in  writing,  the  subjects  or  studies  on 
which  it  is  expedient  that  he  should  be  particularly  examined  before  being  or- 
dained priest;  and  with  that  view  name  also  some  author  who  has  treated  of 
such  subjects  or  studies,  from  among  the  works  recommended  by  the  house  of 
bishops.  And  the  said  deacon  shall  deliver  this  document  to  the  bishop  who 
examines  him  for  priests'  orders. 


Canons  of  1832. 


615 


Canon  XVIII.  Of  the  Preparatory  Exercises  of  a  Candidate  for 

Priests^  Orders. 

[The  former  Canon  on  this  subject  was  the  eleventh  of  1S03.] 

A  CANDIDATE  foF  priesis'  orders  shall,  before  his  ordination,  be  required  to  undergo 
an  examination  in  presence  of  the  bishop,  and  two  or  more  presbyters,  to  be 
named  by  him,  on  any  leading  studies  prescribed  by  the  house  of  bishops. 

Canon  XIX.  Of  the  Titles  of  those  ivho  are  to  be  Ordained  Priests. 

[Former  Canons  on  this  subject  were  the  fifth  of  17S9,  and  the  thirteenth  of  1505.] 

No  persons  shall  be  ordained  priest,  unless  he  shall  produce  to  the  bishop  a 
satisfactory  certificate  from  some  church,  parish,  or  congregation,  that  he  is 
engaged  with  them,  and  that  they  will  receive  him  as  their  minister,  or  unless 
he  be  a  missionary  under  the  ecclesiastical  authority  of  the  diocese  to  which  he 
belongs;  or  in  the  employment  of  some  missionary  society  recognised  by  the 
General  Convention  ;  or,  unless  he  be  engaged  as  a  professor,  tutor,  or  instructor 
of  youth,  in  some  college,  academy,  or  other  seminary  of  learning,  duly  incor- 
porated. 

Canon  XX.  Of  the  Times  of  Ordination. 

[Former  Canons  on  this  subject  were  the  eighth  of  1759,  and  the  fifteenth  of  ISOS  ] 

Agreeably  to  the  practice  of  the  primitive  church,  the  stated  times  of  ordina- 
tion shall  be  on  the  Sundays  following  the  Ember  Weeks,  viz. :  the  second 
Sunday  in  Lent,  the  Feast  of  Trinity,  and  the  Sundays  after  the  Wednesdays 
following  the  14th  day  of  September,  and  the  13th  of  December.  Occasional 
ordinations  may  be  held  at  such  other  times  as  the  bishop  shall  appoint. 

Canon  XXI.  Of  those  who  have  Officiated  as  Ministers  among  other 
Denominations  of  Christians,  and  apply  for  Orders  in  this  Church. 

[Repealed  bj  the  third  Canon  of  15-35.] 

Canon  XXII.  Of  Clergymen  Ordained  for  Foreign  Parts. 

[The  former  Canon  on  this  subject  was  the  eighteenth  of  150S.] 

No  bishop  of  this  church  shall  ordain  any  person  to  officiate  in  any  congrega- 
tion or  church  destitute  of  a  bishop,  situated  without  the  jurisdiction  of  these 
United  States,  until  the  usual  testimony  from  the  standing  committee,  founded 
upon  sufficient  evidence  of  his  soundness  in  the  faith,  and  of  his  pious  and 
moral  character,  has  been  obtained ;  nor  until  the  candidate  has  been  examined 
on  the  studies  prescribed  by  the  canons  of  this  church.  And  should  any  such 
clergyman  so  ordained,  wish  to  settle  in  any  congregation  of  this  church,  he 
must  obtain  a  special  license  therefor  from  the  bishop,  and  officiate  as  a  proba- 
tioner for  at  least  one  year. 

Canon  XXIII.  Of  Clergymen  Ordained  by  Foreign  Bishops,  or  by 
Bishops  not  i?i  Comiyiunion  icith  this  Church,  and  desirous  of 
Officiating  or  Settling  in  this  Church. 

[Repealed  by  the  sixth  Canon  of  1S41.]* 
*  And  by  Canon  X.  of  1841.  See  the  notes  on  that  Canon.   H.  W.  D. 


616 


Canojis  of  1S32. 


Canon  XXIV.  0/  Ministers  Celebrating  Divine  Service  in  a 
Foreign  Language. 

[The  former  Canon  on  this  subject  was  the  sixth  of  1829.] 

When  a  clergyman  coming  from  a  foreign  country,  and  professing  to  be  regu- 
larly ordained,  shall  be  called  to  a  church  of  this  communion,  in  which  Divine 
service  is  celebrated  in  a  foreign  language,  he  may,  with  the  approbation  of  the 
bishop  of  the  diocese  in  which  such  church  is  situated,  acting  with  the  advice 
and  consent  of  the  standing  committee,  or  with  the  unanimous  approbation  of 
the  standing  committee,  if  there  be  no  bishop,  and  on  complying  with  the  other 
requisitions  of  the  Canons,  settle  in  the  said  church,  as  the  minister  thereof, 
without  having  resided  one  year  in  the  United  States,  any  thing  in  the  twenty- 
third  Canon*  to  the  contrary  notwithstanding.  And  when  a  person,  not  a 
citizen  of  the  United  States,  who  has  been  acknowledged  as  an  ordained  minister 
of  any  other  denomination  of  Christians,  applies  for  orders  in  this  church,  on 
the  ground  of  a  call  to  a  church  in  which  Divine  service  is  celebrated  in  a 
foreign  language,  the  standing  committee  of  the  diocese  to  which  the  said  church 
belongs,  may,  on  sufficient  evidence  of  fitness  according  to  the  canons,  and  by 
a  unanimous  vote  at  a  meeting  duly  convened,  recommend  him  to  the  bishop 
for  orders,  and  the  bishop  may  then  ordain  him,  and  he  may  be  settled  and 
instituted  into  the  said  church,  without  his  producing  a  testimonial  to  his  cha- 
racter by  a  clergyman,  from  his  personal  knowledge  of  him  for  one  year,  and 
without  his  having  been  a  .year  resident  in  this  country,  any  thing  in  any 
other  canon  of  this  church  to  the  contrary  notwithstanding.  Provided^  That 
in  both  of  the  above  cases,  the  person  applying  produce  a  certificate,  signed  by 
at  least  four  respectable  members  of  this  church,  that  they  have  satisfactory 
reason  to  believe  the  testimonials  to  his  religious,  moral,  and  literary  qualifica- 
tions, to  be  entitled  to  full  credit. 

Canon  XXV.  Of  Episcopal  Visitations. 

[Former  Canons  on  this  subject  were  the  third  of  1789,  the  first  of  1795,  the  fourth  of  1801,  and  the 

twentieth  of  1808.] 

Sect.  1.  Every  bishop  in  this  church  shall  visit  the  churches  within  his 
diocese,  for  the  purpose  of  examining  the  state  of  his  church,  inspecting  the 
behaviour  of  his  clergy,  and  administering  the  apostolic  rite  of  confirmation. 
And  it  is  deemed  proper,  that  such  visitations  be  made  once  in  three  years  at 
least,  by  every  bishop,  to  every  church  within  his  diocese,  which  shall  make 
provision  for  defraying  the  necessary  expenses  of  the  bishop  at  such  visitation. 
And  it  is  hereby  declared  to  be  the  duty  of  the  minister  and  vestry  of  every 
church  or  congregation  to  made  such  provision  accordingly. 

Sect.  2.  But  it  is  to  be  understood,  that  to  enable  the  bishop  to  make  the 
aforesaid  visitations,  it  shall  be  the  duty  of  the  clergy,  in  such  reasonable  rota- 
tion as  may  be  devised,  to  officiate  for  him  in  any  parochial  duties  which  belong 
to  him. 

Sect.  3.  It  shall  be  the  duty  of  the  bishop  to  keep  a  register  of  his  pro- 
ceedings at  every  visitation  of  his  diocese. 

*  The  23d  Canon  here  referred  to,  was  repealed  by  the  6th  Canon  of  1841 ;  so  that, 
though,  through  inadvertence,  the  reference  to  it  here  has  been  retained,  it  is  plain  that 
it  points  to  the  said  6th  Canon  of  1841.    H.  W.  D. 


Canons  of  1832. 


•  617 


Canon  XXVI.  Of  the  Duty  of  Ministers  in  regard  to  Episcopal 

Visitations. 

[Former  Canons  on  this  subject  were  the  eleventh  of  1789,  and  the  twenty-first  of  1808.] 

Sect.  1.  It  shall  be  the  duty  of  ministers  to  prepare  young  persons  and 
others  for  the  holy  ordinance  of  confirmation.  And  on  notice  being  received 
from  the  bishop,  of  his  intention  to  visit  any  church,  which  notice  shall  be  at 
least  one  month  before  the  intended  visitation,  the  minister  shall  give  immediate 
notice  to  his  parishioners  individually,  as  opportunity  may  offer ;  and  also  to 
the  congregation  on  the  first  occasion  of  public  worship  after  the  receipt  of  said 
notice.  And  he  shall  be  ready  to  present,  for  confirmation,  such  persons  as  he 
shall  think  properly  qualified  ;  and  shall  deliver  to  the  bishop  a  list  of  the  names 
of  those  confirmed. 

Sect.  2.  And  at  every  visitation  it  shall  be  the  duty  of  the  minister  and  of 
the  church  wardens  or  vestry,  to  give  information  to  the  bishop  of  the  state  of 
the  congregation,  under  such  heads  as  shall  have  been  committed  to  them  in  the 
notice  given  as  aforesaid. 

Sect.  3.  And  further,  the  ministers  and  church  wardens  of  such  congrega- 
tions as  cannot  be  conveniently  visited  in  any  year,'  shall  bring  or  send  to  the 
bishop,  at  the  stated  meeting  of  the  convention  of  the  diocese,  information  of  the 
state  of  the  congregation,  under  such  heads  as  shall  have  been  committed  to 
them,  at  least  one  month  before  the  meeting  of  the  convention. 

Canon  XXVII.  Of  Episcopal  Charges  and  Pastoral  Letters, 

[The  former  Canon  on  this  subject  was  the  twenty-third  of  1S08.] 

It  is  deemed  proper  that  every  bishop  of  this  church  shall  deliver,  at  least  once 
in  three  years,  a  charge  to  the  clergy  of  his  diocese,  unless  prevented  by  rea- 
sonable cause.  And  it  is  also  deemed  proper,  that  from  time  to  time  he  shall 
address  to  the  people  of  his  diocese.  Pastoral  Letters  on  some  points  of  Chris- 
tian doctrine,  worship,  or  manners. 

Canon  XXVIII.  Of  Parochial  Instruction. 

[The  former  Canon  on  this  subject  was  the  twenty-second  of  1808.] 

The  ministers  of  this  church  who  have  charge  of  parishes  or  cures,  shall  not 
only  be  diligent  in  instructing  the  children  in  the  catechism,  but  shall  also,  by 
stated  catechetical  lectures  and  instruction,  be  diligent  in  informing  the  youth 
and  others  in  the  doctrines,  constitution,  and  liturgy  of  the  church. 

Canon  XXIX.  Of  the  Duty  of  Ministers  to  keep  a  Register. 

[Former  Canons  on  this  subject  were  the  fifteenth  of  1789,  and  the  fortieth  of  1808.] 

Sect.  1.  Every  minister  of  this  church  shall  keep  a  register  of  baptisms, 
confirmations,  communicants,  marriages,  and  funerals,  within  his  cure,  agreeably 
to  such  rules  as  may  be  provided  by  the  convention  of  the  diocese  where  his 
cure  lies;  and  if  none  such  be  provided,  then  in  such  manner  as,  in  his  discre- 
tion, he  shall  think  best  suited  to  the  uses  of  such  a  register. 

And  the  intention  of  the  register  of  baptisms  is  hereby  declared  to  be,  as  for 
other  good  uses,  so  especially  for  the  proving  of  the  right  of  church  membership 


618 


Canons  of  1832. 


of  those  who  may  have  been  admitted  into  this  church  by  the  holy  ordinance  of 
baptism. 

Sect.  2  And  further,  every  minister  of  this  church  shall  make  out  and  con- 
tinue, as  far  as  practicable,  a  list  of  all  families  and  adult  persons  within  his 
cure;  to  remain  for  the  use  of  his  successor,  to  be  continued  by  him,  and  by 
every  future  minister  in  the  same  parish. 

Canon  XXX.  Of  the  Election  and  Institution  of  Ministei^s  into 
Parishes  or  Churches. 

[Former  Canons  on  this  subject  were  the  seventeenth  of  17S9,  the  third  of  1799,  the  first  of  1804,  the  twen- 
ty-ninth of  1803,  and  the  second  of  1814.] 

Sect.  1.  It  is  hereby  required,  that  on  the  election  of  a  minister  into  any 
church  or  parish,  the  vestry  shall  deliver,  or  cause  to  be  delivered  to  the  bishop, 
or,  where  there  is  no  bishop,  to  the  standing  committee  of  the  diocese,  notice  of 
the  same,  in  the  following  form,  or  to  this  elTect: 

"  We,  the  church  wardens,  (or,  in  case  of  an  assistant  minister.  We,  the 
rector  and  church  wardens)  do  certify  to  the  Right  Rev.  \jiamini^  t/ie  bishop'] 
or  to  the  Rev.  [jiaming  the  president  of  Itie  standing  committee']  that  \jnaming 
tJie  person]  has  been  duly  chosen  rector  [or,  assistant  minister,  as  tlie  case 
may  be]  of  [naming  the  parisli,  or  cliurcti,  or  ctwrches.''^] 

Which  certificate  shall  be  signed  with  the  names  of  those  who  certify. 

Sect.  2.  And  if  the  bishop  or  the  standing  committee  be  satisfied  that  tlie 
person  so  chosen  is  a  qualified  minister  of  this  church,  the  bishop,  or  the  presi- 
dent of  the  standing  committee,  shall  transmit  the  said  certificate  to  the  secre- 
tary of  the  convention,  who  shall  record  it  in  a  book  to  be  kept  by  him  for  that 
purpose. 

Sect.  3.  But  if  the  bishop  or  the  standing  committee  be  not  satisfied  as  above, 
he  or  they  shall,  at  the  instance  of  the  parties,  proceed  to  inquire  into  the  suf- 
ficiency of  the  person  so  chosen,  according  to  such  rules  as  may  be  made  in  the 
respective  dioceses,  and  shall  confirm  or  reject  the  appointment,  as  the  issue  of 
that  inquiry  may  be. 

Sect.  4.  And  if  the  minister  be  a  presbyter,  the  bishop  or  president  of  the 
standing  committee  may,  at  the  instance  of  the  vestry,  proceed  to  have  him  in- 
stituted, according  to  the  office  established  by  this  church,  if  that  office  be  used 
in  the  diocese.  But  if  he  be  a  deacon,  the  act  of  institution  shall  not  take  place 
till  after  he  shall  have  received  priests'  orders.  This  provision  concerning  the 
use  of  the  office  of  institution,  is  not  to  be  considered  as  applying  to  any  con- 
gregation destitute  of  a  house  of  worship. 

Canon  XXXI.  Of  the  officiating  of  Mijiistcrs  of  this  Church  in  the 
Churches,  or  within  tlie  Parochial  Cures,  of  other  Clergymen. 

[Former  Canons  on  this  subject  were  the  sixth  of  1792,  the  fifth  and  seventh  of  1795,  the  thirty-third  of 

1808,  and  the  seventh  of  1829.] 

No  clergyman  belonging  to  this  church  shall  officiate,  either  by  preaching,  read- 
ing prayers,  or  otherwise,  in  the  parish  or  within  the  parocliial  cure  of  another 
clergyman,  unless  he  have  received  express  permission  for  that  purpose  from 
the  minister  of  the  parish  or  cure,  or,  in  his  absence,  from  the  church  wardens 
and  vestrymen,  or  trustees  of  the  congregation.    Where  parish  boundaries  are 


Canons  of  1532. 


619 


not  defined  by  law  or  otherwise,  each  ciiy,  borough,  village,  town,  or  township, 
in  which  there  is  one  Protestant  Episcopal  Church  or  congregation,  or  more 
than  one  such  church  or  congregation,  shall  be  held,  for  all  ihe  purposes  of  this 
canon,  to  be  the  parish  or  parishes  of  the  Protestant  Episcopal  clergyman  or 
clergymen  having  charge  of  said  church  or  churches,  congregation  or  congrega- 
tions. But  if  any  minister  of  a  church  shall,  from  inability,  or  any  other  cause, 
neglect  to  perform  the  regular  services  to  his  congregation,  and  shall  refuse, 
without  good  cause,  his  consent  to  any  other  minister  of  this  church  to  officiate 
within  his  cure,  the  church  wardens,  vestrymen,  or  trustees  of  such  congrega- 
tion shall,  on  proof  of  such  neglect  and  refusal  before  the  bishop  of  the  diocese, 
or,  if  there  be  no  bishop,  before  the  standing  committee,  or  before  such  persons 
as  may  be  deputed  by  him  or  them,  or  before  such  persons  as  may  be,  by  the 
regulations  of  this  church  in  any  diocese,  vested  with  the  power  of  hearing  and 
deciding  on  complaints  against  clergymen,  have  power  to  open  the  doors  of  tiieir 
church  to  any  regular  minister  of  the  Protestant  Episcopal  Church.  And  in 
case  of  such  a  vicinity  of  two  or  more  churches,  as  that  there  can  be  no  local 
boundaries  drawn  between  their  respective  cures  or  parishes,  it  is  hereby  or- 
dained, that  in  every  such  case  no  minister  of  this  church,  other  than  the  paro- 
chial clergy  of  the  said  cures,  shall  preach  within  the  common  limits  of  the  same, 
in  any  other  place  than  in  one  of  the  churches  thereof,  without  the  consent  of 
the  major  number  of  the  parochial  clergy  of  the  said  churches. 

Canon  XXXII.  Of  Episcopal  Resignations. 

Whereas,  the  resignation  of  the  Episcopal  jurisdiction  of  a  diocese  is  to  be 
discountenanced,  but  circumstances  may  sometimes  create  an  exigency  which 
would  render  an  adherence  to  this  principle  inexpedient;  it  is  hereby  declared 
that  the  Episcopal  resignation  of  a  diocese  may  take  place  under  the  follosving 
restrictions:  that  is  to  say — 

Sect.  1.  A  bishop  desiring  to  resign,  shall  declare  his  desire  to  do  so,  wiih 
the  reasons  therefor  in  writing,  and  under  his  hand  and  seal,  to  his  council  of 
advice,  which  shall  record  the  said  writing,  and  send  a  copy  of  the  same  forth- 
with to  every  clergyman  and  every  parish  in  the  diocese. 

Sect.  2.  At  the  next  convention  of  the  said  diocese,  held  not  less  than  three 
months  after  the  delivery  of  the  said  writing  to  the  council  of  advice,  the  pro- 
posed resignation  of  its  bishop  shall  be  considered;  and  if  two-thirds  of  the 
clergy  present,  entitled  to  vote  in  the  election  of  a  bishop,  and  two-thirds  of  the 
parishes  in  union  with  the  said  convention,  and  entitled  to  a  vote,  and  at  that 
time  represented,  each  parish  having  one  vote  by  its  delegate  or  delegates,  shall 
consent  to  the  proposed  resignation,  the  subject  shall  be  referred  to  the  General 
Convention;  but  otherwise,  the  tender  of  resignation  shall  be  void. 

Sect.  3.  The  writing  aforesaid,  and  the  proceedings  of  the  diocesan  conven- 
tion consenting  to  the  resignation,  shall  be  laid  before  the  house  of  clerical  and 
lay  deputies  at  the  next  General  Convention,  which  shall  have  cognizance  of  all 
matters  relating  to  them;  and  if  a  majority  of  each  order  of  that  house,  voting 
by  states,  shall  agree  to  the  measure,  the  said  writing  and  proceedings  shall  be 
laid  before  the  house  of  bishops  of  that  convention ;  but  otherwise,  the  said 
writing  and  proceedings  shall  be  void. 

Sect.  4.  The  said  writing  and  proceedings  being  laid  before  the  house  of 
bishops,  it  shall  have  cognizance  of  all  matters  relating  to  them;  and  the  bishop 


620 


Canons  of  1832. 


who  proposes  to  resign,  may  sit  and  vote  as  before  in  that  house ;  and  if  a 
majority  of  the  members  present  of  that  house  shall  agree  to  the  proposed 
resignation,  the  Presiding  Bishop  shall  declare  that  it  is  confirmed ;  and  this  de- 
claration shall  be  entered  on  the  journal  of  the  house.  But  if  a  majority  of  the 
bishops  present  do  not  agree  to  the  resignation,  all  the  previous  proceedings 
shall  be  void. 

Sect.  5.  If  no  meeting  of  the  General  Convention  is  expected  to  be  held  within 
one  year  of  the  sitting  of  the  diocesan  convention  aforesaid,  the  president  of  the 
standing  committee  of  the  diocese  shall  transmit  copies  of  the  said  writing  and 
proceedings  of  the  diocesan  convention  to  the  standing  committees  of, all  the 
dioceses  of  this  church,  and  if  a  majority  of  them  consent  to  the  proposed  resig- 
nation, the  said  president  shall  transmit  copies  of  the  said  writing  and  pro- 
ceedings, and  of  the  consent  of  the  majority  of  the  standing  committees,  to  every 
bishop  of  this  church ;  and  if  a  majority  of  the  bishops  shall  notify  the  Senior 
Bishop  of  their  consent  to  the  proposed  resignation,  he  shall  declare,  under  his 
hand  and  seal,  that  the  said  resignation  is  confirmed,  and  shall  transmit  the  said 
declaration  to  the  president  of  the  standing  committee  of  the  diocese  concerned. 
But  if  a  majority  of  the  bishops  do  not  notify  the  Senior  Bishop  of  their  consent 
to  the  measure  within  six  months,  all  the  previous  proceedings  shall  be  void. 

Sect.  6.  A  bishop  whose  resignation  of  the  episcopal  jurisdiction  of  a  dio- 
cese has  been  thus  confirmed,  shall  perform  no  episcopal  act,  except  by  the 
request  of  the  bishop  of  some  diocese,  or  of  the  convention,  or  the  standing  com- 
mittee of  a  vacant  diocese.  And  if  the  said  bishop  shall  perform  any  episcopal 
act  contrary  to  these  provisions,  or  shall  in  any  wise  act  contrary  to  his  Chris- 
tian and  episcopal  character,  he  shall,  on  trial  and  proof  of  the  fact,  be  degraded 
from  the  ministry  by  any  five  bishops,  or  a  majority  of  them,  to  be  appointed 
by  the  Senior  Bishop  of  this  church,  and  to  be  governed  by  their  own  rules  in 
the  case ;  and  notice  of  the  same  shall  be  given  to  all  the  bishops  and  standing 
committees,  as  in  the  case  of  other  degraded  ministers. 

Sect.  7.  No  bishop  whose  resignation  of  the  episcopal  jurisdiction  of  a  dio- 
cese has  been  confirmed  as  aforesaid,  shall  have  a  seat  in  the  House  of  Bishops. 

Sect.  8.  A  bishop  who  ceases  in  any  way  to  have  the  episcopal  charge  of  a 
diocese,  is  still  subject,  in  all  matters,  to  the  authority  of  the  General  Convention. 

Canon  XXXIII.  Of  the  Dissolution  of  all  Pastoral  Connexion 
between  Ministers  and  their  Congregations. 

[Former  Canons  on  this  subject  were  the  second  of  1804,  and  the  thirtieth  of  1808.] 

Sect.  1.  When  any  minister  has  been  regularly  instituted  or  settled  in  a  parish 
or  church,  he  shall  not  be  dismissed  without  the  concurrence  of  the  ecclesiastical 
authority  of  the  diocese;  and  in  case  of  his  dismission  without  such  concur- 
rence, the  vestry  or  congregation  of  such  parish  or  church,  shall  have  no  right 
to  a  representation  in  the  convention  of  the  diocese,  until  they  have  made  such 
satisfaction  as  the  convention  may  require.  Nor  shall  any  minister  leave  his 
congregation  against  their  will,  without  the  concurrence  of  the  ecclesiastical 
authority  aforesaid ;  and  if  he  shall  leave  them  without  such  concurrence,  he 
shall  not  be  allowed  to  take  a  seat  in  any  convention  of  this  church,  or  be  eligible 
into  any  church  or  parish,  until  he  shall  have  made  such  satisfaction  as  the 
ecclesiastical  authority  of  the  diocese  may  require. 


Canons  of  1S32. 


621 


Sect.  2.  In  case  of  the  regular  and  canonical  dissolution  of  the  connexion 
between  a  minister  and  his  congregation,  the  bishop,  or,  if  there  be  no  bishop, 
the  standing  committee,  shall  direct  the  secretary  of  the  convention  to  record 
the  same.  But  if  the  dissolution  of  the  connexion  between  any  minister  and  his 
congregatian  be  not  regular  or  canonical,  the  bishop  or  standing  committee  shall 
lay  the  same  before  the  convention  of  the  diocese,  in  order  that  the  above  men- 
tioned penalties  may  take  effect. 

This  canon  shall  not  be  obligatory  upon  those  dioceses  with  whose  usages, 
laws,  or  charters,  it  interferes. 

Canon  XXXIV.  Of  Differences  between  Ministers  and  their  Con- 
gregations. 

[Former  Canons  on  this  subject  were  the  fourth  of  1804,  and  the  thirty-second  of  1808.] 

In  cases  of  controversy  between  ministers  who  now,  or  may  hereafter,  hold  the 
rectorship  of  churches  or  parishes,  and  the  vestry  or  congregation  of  such 
churches  or  parishes,  which  controversies  are  of  such  a  nature  as  cannot  be  set- 
tled by  themselves,  the  parties,  or  either  of  them,  shall  make  application  to  the 
bishop  of  the  diocese,  or  in  case  there  be  no  bishop,  to  the  convention  of  the 
same.  And  if  it  appear  to  the  bishop  and  a  majority  of  the  presbyters,  con- 
vened after  a  summons  of  the  whole  belonging  to  the  diocese,  or,  if  there  be  no 
bishop,  to  the  convention,  or  the  standing  committee  of  the  diocese,  if  the  autho- 
rity sliould  be  committed  to  them  by  the  convention,  that  the  controversy  ha? 
proceeded  to  such  lengths  as  to  preclude  all  hope  of  its  favourable  termination, 
and  that  a  dissolution  of  the  connexion  which  exists  between  them  is  indis- 
pensably necessary  to  restore  the  peace,  and  promote  the  prosperity  of  the 
church,  the  bishop  and  his  said  presbyters,  or,  if  there  be  no  bishop,  the  con- 
vention or  the  standing  committee  of  the  diocese,  if  the  authority  should  be  com- 
mitted to  them  by  the  convention,  shall  recommend  to  such  ministers  to  relin- 
quish their  titles  to  their  rectorship,  on  such  conditions  as  may  appear  reasonable 
and  proper  to  the  bishop  and  his  said  presbyters,  or,  if  there  be  no  bishop,  to 
the  convention,  or  the  standing  committee  of  the  diocese,  if  the  authority  should 
be  committed  to  them  by  tlie  convention.  And  if  such  rectors  or  congregations 
refuse  to  comply  with  such  recommendation,  the  bishop  and  his  said  pres- 
byters, or,  if  there  be  no  bishop,  the  convention,  or  the  standing  committee  of 
the  diocese,  if  the  authority  should  be  committed  to  them  by  the  convention, 
with  the  aid  and  consent  of  a  bishop,  may,  at  their  discretion,  proceed,  accord- 
ing to  the  canons  of  the  church,  to  suspend  the  former  from  the  exercise  of  any 
ministerial  duties  within  the  diocese,  and  prohibit  the  latter  from  a  seat  in  the 
convention,  until  they  retract  such  refusal,  and  submit  to  the  terms  of  the  re- 
commendation: and  any  minister  so  suspended  shall  not  be  permitted,  during 
his  suspension,  to  exercise  any  ministerial  duties.  This  canon  shall  apply  also 
to  the  cases  of  assistant  ministers  and  their  congregations. 

Canon  XXXY.  Of  Ministers  removing  from  one  Diocese  to  another, 

[Repealed  by  the  fvurlh  Canon  of  1835.] 


53 


622 


Canons  of  1832. 


Canon  XXXVI.  Of  the  Officiating  of  Persons  not  Ministers  of  this 

Church. 

[Former  Canona  on  this  subject  were  the  fifth  of  1792,  and  the  thirty-fifth  of  1S08.] 

No  person  shall  be  permitted  to  officiate  in  any  congregation  of  this  church, 
without  first  producing  the  evidences  of  his  being  a  minister  thereof  to  the 
minister,  or,  in  case  of  vacancy  or  absence,  to  the  churchvi^ardens,  vestrymen, 
or  trustees  of  the  congregation. 

Canon  XXXVII.  Of  Offences  for  which  Ministers  shall  be  Tried 

and  Punished. 

[Former  Canons  on  this  subject  were  the  thirteenth  of  1789,  the  first  of  1801,  the  twenty-sixth  of  1808, 

and  the  second  of  1829.] 

Sect.  1.  Every  minister  shall  be  liable  to  presentment  and  trial,  for  any 
crime  or  gross  immorality,  for  disorderly  conduct,  for  drunkenness,  for  profane 
swearing,  for  frequenting  places  most  liable  to  be  abused  to  licentiousness,  and 
for  violation  of  the  constitution  or  canons  of  this  church,  or  of  the  diocese  to 
which  he  belongs ;  and,  on  being  found  guilty,  he  shall  be  admonished,  sus- 
pended, or  degraded,  according  to  the  canons  of  the  diocese  in  which  the  trial 
takes  place,  until  otherwise  provided  for  by  the  General  Convention. 

Sect.  2.  If  any  minister  of  this  church  shall  be  accused,  by  public  rumor, 
of  discontinuing  all  exercise  of  the  ministerial  office  without  lawful  cause,  or  of 
living  in  the  habitual  disuse  of  public  worship,  or  of  the  holy  eucharist,  accord- 
ing to  the  offices  of  this  church,  or  of  being  guilty  of  scandalous,  disorderly, 
or  immoral  conduct,  or  of  violating  the  canons,  or  preaching  or  inculcating 
heretical  doctrine,  it  shall  be  the  duty  of  the  bishop,  or,  if  there  be  no  bishop, 
the  clerical  members  of  the  standing  committee,  to  see  that  an  inquiry  be  in- 
stituted as  to  the  truth  of  such  public  rumor.  And  in  case  of  the  individual 
being  proceeded  against  and  convicted,  according  to  such  rules  or  process  as 
may  be  provided  by  the  conventions  of  the  respective  dioceses,  he  shall  be 
admonished,  suspended,  or  degraded,  as  the  nature  of  the  case  may  require,  in 
conformity  with  their  respective  constitutions  and  canons. 

Canon  XXXVIII.  Of  a  Minister  declaring  that  he  will  no  longer  he 
a  Minister  of  this  Church. 

[Former  Canons  on  this  subject  were  the  second  of  1817,  the  seventh  of  1820,  aad  the  third  of  1829.] 

If  any  minister  of  this  church,  against  whom  there  is  no  ecclesiastical  pro- 
ceeding instituted,  shall  declare  to  the  bishop  of  the  diocese  to  whom  he  belongs, 
or  to  any  ecclesiastical  authority  for  the  trial  of  clergymen,  or,  where  there  is 
no  bishop,  to  the  standing  committee,  his  renunciation  of  the  ministry,  and  his 
design  not  to  officiate  in  future  in  any  of  the  offices  thereof,  it  shall  be  the  duty 
of  the  bishop,  or,  where  there  is  no  bishop,  of  the  standing  committee,  to  record 
the  declaration  so  made.  And  it  shall  be  the  duty  of  the  bishop  to  displace 
him  from  the  ministry,  and  to  pronounce  and  record,  in  the  presence  of  two  or 
three  clergymen,  that  the  person  so  declaring,  has  been  displaced  from  the 
ministry  in  this  church.  In  any  diocese  in  which  there  is  no  bishop,  the  same 
sentence  may  be  pronounced  by  the  bishop  of  any  other  diocese,  invited  by  the 
standing  committee  to  attend  for  that  purpose.  In  the  case  of  displacing  from  the 


Canons  of  1S32. 


623 


minislry,  as  above  provided  for,  it  shall  be  the  duty  of  the  bishop  to  give  notice 
thereof  to  every  bishop  of  this  church,  and  to  the  standing  committee  in  every 
diocese  wherein  there  is  no  bishop.  And  in  the  case  of  a  person  making  the 
above  declaration  for  causes  not  affecting  his  moral  standing,  the  same  shall  be 
declared. 

Canon  XXXIX.  Of  Degradation  from  the  Mhilstry,  and  of  Pub- 
lishiyig  the  Sentence  thereof 

[From  Canons  on  this  subject  were  ihe  third  of  1792,  and  the  twenty-seventh  of  ISOS.] 

Sect.  1.  When  any  minister  is  degraded  from  the  holy  ministry,  he  is  de- 
graded therefrom  entirely,  and  not  from  a  higher  to  a  lower  order  of  the  same. 
Deposition,  displacing,  and  all  like  expressions,  are  the  same  as  degradation. 
No  degraded  minister  shall  be  restored  to  the  ministry. 

Sect.  2.  Whenever  a  clergyman  shall  be  degraded,  the  bishop  who  pro- 
nounces sentence  shall,  without  delay,  give  notice  thereof  to  every  minister 
and  vestry  in  the  diocese,  and  also  to  all  the  bishops  of  this  church,  and  where 
there  is  no  bishop,  to  the  standing  committee. 

Canon  XL.  Of  a  Clergyman  in  any  Diocese  chargeable  with  Mis- 
demeanor in  any  other. 

[From  Canons  on  the  subject  were  the  second  of  1792,  and  the  twenty-eighth  of  1303.] 

Sect.  1.  If  a  clergyman  of  the  church  in  any  diocese  within  this  Union, 
shall,  in  any  other  diocese,  conduct  himself  in  such  a  way  as  is  contrary  to  the 
rules  of  this  church,  and  disgraceful  to  his  office,  the  bishop,  or  if  there  be  no 
bishop,  the  standing  committee  shall  give  notice  thereof  to  the  ecclesiastical 
authority  of  the  diocese  to  which  such  offender  belongs,  exhibiting  with  the 
information  given,  the  proof  of  the  charges  made  against  him. 

Sect.  2.  If  a  clergyman  shall  come  temporarily  into  any  diocese  under  the 
imputation  of  having  elsewhere  been  guilty  of  any  crime  or  misdemeanor,  by 
violation  of  the  canons,  or  otherwise;  or  if  any  clergyman,  while  sojourning 
in  any  diocese,  shall  misbehave  in  any  of  these  respects,  the  bishop,  upon  pro- 
bable cause,  may  admonish  such  clergyman,  and  forbid  him  to  officiate  in  the 
said  diocese.  And  if,  after  such  prohibition,  the  said  clergyman  so  officiate, 
the  bishop  shall  give  notice  to  all  the  clergy  and  congregations  in  said  diocese, 
that  the  officiating  of  the  said  clergyman  is,  under  any  and  all  circumstances, 
prohibited;  and  like  notice  shall  be  given  to  the  bishop,  or  if  there  be  no 
bishop,  to  the  standing  committee  of  the  diocese  to  which  the  said  clergrymaa 
belongs.  And  such  prohibition  shall  continue  in  force  until  the  bishop  of  the 
first-named  diocese  be  satisfied  of  the  innocence  of  the  said  clergyman,  or  until 
he  be  acquitted  on  trial. 

Canon  XLI.  Of  the  Due  Celebration  of  Sundays. 

[Former  Canons  on  this  subject  were  the  fourteenth  of  1759,  and  the  thirty-ninth  of  1303  ] 

All  persons  within  this  church  shall  celebrate  and  keep  the  Lord's  day,  com- 
monly called  Sunday,  in  hearing  the  word  of  God  read  and  taught,  in  private 
and  public  prayer,  in  other  exercises  of  devotion,  and  in  acts  of  charity,  using 
all  godly  and  sober  conversation. 


624 


Canons  of  1S32. 


Canon  XLII.  Of  Cri??ies  and  Scandals  to  he  Censured. 

[Former  Can  -ns  on  this  subject  were  the  twelfth  of  17S9,  the  twenty-fifih  of  IS-IS.  and  the  third  of  1617.] 

Sect.  1.  If  any  persons  within  this  church  offend  their  brethren  by  any  wicked- 
]ies5  of  life,  such  persons  shall  be  repelled  from  the  holy  communion,  agreeably 
to  the  rubric. 

Sect.  2.  There  being  the  provision  in  the  second  rubric  before  the  commu- 
nion service,  requiring  that  every  minister  repelling  from  the  communion  shall 
jgive  an  account  of  the  same  to  the  ordinary;  it  is  hereby  provided,  that  on  the 
information  to  the  effect  stated  being  laid  before  the  ordinary,  that  is,  the 
bishop,  it  shall  not  be  his  duty  to  institute  an  inquir}-,  unless  there  be  a  com- 
plaint made  to  him  in  writing  by  the  repelled  party.  But  on  receiving  com- 
plaint, it  shall  be  the  duty  of  the  bishop,  unless  he  think  fit  to  restore  him  from 
the  insufficiency  of  the  cause  assigned  by  the  minister,  to  institute  an  inquiry, 
as  may  be  directed  by  the  canons  of  the  diocese  in  which  the  event  has  taken 
pi  ce.  And  the  notice  given  as  above  by  the  minister,  shall  be  a  sufficient  pre- 
sentation of  the  party  repelled. 

Sect.  3.  In  the  case  of  ffreat  heinousness  of  offence  on  the  part  of  members 
of  this  church,  they  may  be  proceeded  against,  to  the  depriving  thern  of  all 
privileges  of  church  membership,  according  to  such  rules  or  process  as  m.ay  be 
provided  by  the  General  Convention  ;  and  until  such  rules  or  process  shall  be 
provided,  by  such  as  may  be  provided  by  the  different  stale  conventions. 

Canon  XLIII.  Of  a  Con'^resaiion  in  any  Diocese  uniting  with  any 

other  Diocese. 

[Former  Canons  on  ihis  subject  were  ihe  eijhih  of  1755,  the  tliirty-sevenlh  oil^si,  the  first  of  ISIT,  and 

the  second  of  lS-20.] 

"Wherfas,  a  question  may  arise,  whether  a  congregation  within  the  diocese  of 
any  bishop,  or  within  any  diocese  in  which  there  is  not  yet  any  bishop  settled, 
may  unite  themselves  with  the  church  in  any  other  diocese,  it  is  hereby  deter- 
mined and  declared,  that  all  such  unions  shall  be  considered  as  irregular  and 
void;  and  that  every  congregation  of  tliis  church  shall  be  considered  as  be- 
longing to  the  body  of  the  church  of  the  diocese  within  the  limits  of  which  they 
dwell,  or  within  which  there  is  seated  a  church  to  which  they  belong.  And 
no  clergyman  having  a  parish  or  cure  in  more  than  one  diocese,  shall  have  a 
seat  in  the  convention  of  any  diocese  other  than  that  in  which  he  resides. 

Canon  XLIV.  On  the  Mode  of  Publishing  vQuthorized  Editions  of 
the  Standard  Bible  of  this  Church. 

[The  fjrmer  Cauon  on  this  subject  was  the  second  of  1523.] 

The  bishop  of  this  church  in  any  diocese,  or,  where  there  is  no  bishop,  the 
standing  committee  is  authorized  to  appoint,  from  time  to  time,  sf)me  suitable 
person  or  persons,  to  compare  and  correct  all  new  editions  of  the  Bible  by  the 
standard  edition  agreed  upon  by  the  General  Convention.  And  a  certificate  of 
their  having  been  so  compared  and  corrected,  shall  be  published  with  said  book.* 

*  The  following  resolution  was  ordered  to  accompany  this  Canon : — 
Riiolcecl,  By  ihe  two  Houses  of  Convention,  that  it  be  recommended  to  every  future 
Convention  to  appoint  a  Joint  Committee,  to  whom  there  may  be  communicated  all 


Canons  of  IS 32. 


625 


Canon  XLV.  Of  the  use  of  the  Book  of  Common  Prayer. 

[Former  Canons  on  this  subject  were  the  tenth  of  1739,  and  the  thirty-fourth  of  1S03  ] 

Every  minister  shall,  before  all  sermons  and  lectures,  and  on  all  other  occa- 
sions of  public  worship,  use  the  Book  of  Common  Prayer,  as  the  same  is  or 
be  established  by  the  authority  of  the  General  Convention  of  this  church. 
And  in  performing  said  service,  no  other  prayer*  shall  be  used  than  those  pre- 
scribed by  the  said  book. 

Canon  XLVI.  Of  the  Mode  of  Publishing  Authorized  Editions  of  the 
Book  of  Common  Prayer^  <^'C. 

[Repealed  by  the  sixih  Canon  of  1S35.] 

Canon  XLVII.  Of  Forms  of  Prayer  or  Thanksgiving  for  extra- 
ordinary occasions. 

[Former  Canons  on  this  subject  were  the  ninih  of  1795,  and  the  thirty-eighth  of  130S.] 

The  bishop  of  each  diocese  may  compose  forms  of  prayer  or  thanksgiving,  as 
the  case  may  require,  for  extraordinary  occasions,  and  transmit  them  to  each 
clergyman  within  his  diocese,  whose  duty  it  shall  be  to  use  such  forms  in  his 
church  on  such  occasions.  And  the  clergy  in  those  states  or  dioceses,  or  other 
places  within  tlie  bounds  of  this  church,  in  which  there  is  no  bishop,  may  use 
the  form  of  prayer  or  thanksgiving  composed  by  the  bishop  of  any  diocese. 
The  bishop  in  each  diocese  may  also  compose  forms  of  prayer  to  be  used  before 
legislative  and  other  public  bodies. 

Canon  XLVIII.  Of  a  List  of  the  Ministers  of  this  Church. 

[Former  Canons  on  this  subject  were  the  sixteenth  of  1789,  the  first  of  1792,  and  the  forty-first  of  ISOS.] 

Sect.  1.  The  secretary  of  the  house  of  clerical  and  lay  deputies  shall  keep  a 
register  of  all  the  clergy  of  this  church,  whose  names  shall  be  delivered  to  him 
in  the  following  manner :  that  is  to  say,  every  bishop  of  this  church,  or,  where 
there  is  no  bishop,  the  standing  committee  of  the  diocese,  shall,  at  the  time  of 
every  General  Convention,  deliver  or  cause  to  be  delivered,  to  the  said  sec- 
retary, a  list  of  the  names  of  all  the  ministers  of  this  church  in  their  proper 
diocese,  annexing  the  names  of  their  respective  cures,  or  of  their  stations  in 
any  colleges  or  other  seminaries  of  learning;  or,  in  regard  to  those  who  have 
not  any  cures  or  other  stations,  their  places  of  residence  only.  And  the  said 
list  shall,  from  time  to  time,  be  published  on  the  journals  of  the  General  Con- 
vention. 

Sect.  2.  And  further  it  is  recommended  to  the  several  bishops  of  this  church, 
and  to  the  several  standing  committees,  that,  during  the  intervals  between  the 
meetings  of  the  General  Convention,  they  take  such  means  of  notifying  the  ad- 
errors,  if  any,  in  Editions  of  the  Bible  printed  under  the  operation  of  a  certain  Canon  of 
this  Convention;  such  errors  to  be  notified  on  the  Journal  of  the  Convention,  to  which 
they  may  at  any  time  be  presented  by  the  Joint  Committee. 

*  In  some  editions  the  place  reads  prayers.  It  so  reads  in  the  edition  appended  to  the 
Journals  of  1838.  In  that  of  1832  it  reads  prayer,  in  the  singular.  And  this  is  the  correct 
reading — See  Bioren's  Edition,  p.  96,  and  p.  340.  H.  W.  D. 

53* 


626 


Canons  of  1832. 


mission  of  ministers  among  them,  as,  in  their  discretion  respectively,  they  shall 
think  effectual  to  the  purpose  #f  preventing  ignorant  and  unwary  people  from 
being  imposed  on,  by  persons  pretending  to  be  authorized  ministers  of  this 
church. 

Canon  XLIX.  Of  the  Mode  of  calling  Special  Meetings  of  the 
General  Convention. 

[Former  Canons  on  this  subject  were  the  first  of  1789,  and  the  forty-second  of  1808.] 

Sect.  1.  The  right  of  calling  special  meetings  of  the  General  Convention  shall 
be  in  the  bishops.  This  right  shall  be  exercised  by  the  Presiding  Bishop,  or, 
in  case  of  his  death,  by  the  bishop  who,  according  to  the  rules  of  the  house  of 
bishops,  is  to  preside  at  the  next  General  Convention  ;  provided  that  the  sum- 
mons shall  be  with  the  consent,  or  on  the  requisition  of  a  majority  of  the  bishops, 
expressed  to  him  in  such  writing. 

Sect.  2.  The  place  of  holding  any  special  convention  shall  be  that  fixed  on  by 
the  preceding  General  Convention  for  the  meeting  of  the  next  General  Conven- 
tion, unless  circumstances  shall  render  a  meeting  at  such  a  place  unsafe ;  in 
which  case  the  Presiding  Bishop  may  appoint  some  other  place. 

Sect.  3.  The  deputies  elected  to  the  preceding  General  Convention  shall  be 
deputies  at  such  special  convention,  unless  in  those  cases  in  which  other  deputies 
shall  be  chosen  in  the  meantime  by  any  of  the  diocesan  conventions,  and  then 
such  other  deputies  shall  represent,  in  the  special  convention,  the  church  of  the 
diocese  in  which  they  have  been  chosen. 

Canon  L.  Of  the  mode  of  transmitting  Notice  of  all  matters  submitted 
by  the  General  Concention  to  the  consideration  of  the  Diocesan 
Conventions. 

[The  former  Canon  on  this  subject  was  the  forty-fourth  of  1808.] 

It  shall  be  the  duty  of  the  secretary  of  the  house  of  clerical  and  lay  deputies, 
whenever  any  alteration  of  the  constitution  is  proposed,  or  any  other  subject  sub- 
mitted to  the  consideration  of  the  several  diocesan  conventions,  to  give  a  particu- 
lar notice  thereof  to  the  ecclesiastical  authority  of  this  church  in  every  diocese. 

Canon  LI.  Of  the  mode  of  securing  an  Accurate  View  of  the  State 
of  the  Church  from  time  to  time. 

[Repealed  by  the  seventh  Canon  of  1835.] 

Canon  LII.  Of  the  Alms  and  Contributions  at  the  Holy  Communion. 

[The  former  Canon  on  this  subject  was  the  first  of  1814.] 

The  alms  and  contributions  at  the  administration  of  the  holy  communion,  shall 
be  deposited  with  the  minister  of  the  parish,  or  with  such  church  officer  as  shall 
be  appointed  by  him,  to  be  applied  by  the  minister,  or  under  his  superintendence, 
to  such  pious  and  charitable  uses  as  shall  by  him  be  thought  fit. 


Canon  LIII.  Of  the  Requisites  of  a  Quorum. 
In  all  cases  in  which  a  canon  directs  a  duty  to  be  performed,  or  a  power  to  be 


Canons  of  IS 35. 


627 


exercised,  by  a  standing  committee,  or  by  ihe  clerical  members  thereof,  or  by 
any  oiher  body  consisting  of  several  members,  a  majority  of  the  said  members, 
the  whole  having  been  duly  cited  to  meet,  shall  be  a  quorum  ;  and  a  majoritv 
of  the  quorum  so  convened,  sliall  be  competent  to  act,  unless  tlie  contrary  is 
expressly  required  by  the  canon. 

Canox  LIV.  Of  Defraying  the  Expenses  of  the  General  Conveniian. 

[Repealed  by  the  eighth  Canon  of  1335.] 

Caxox  LY.  Of  the  Trustees  of  the  General  Theological  Seminary. 

It  shall  be  the  duly  of  the  secretary  of  the  convention  of  every  diocese,  to  for- 
ward to  the  house  of  clerical  and  lay  deputies,  at  ever}'  General  Convention,  a 
certificate,  staling  the  exact  number  of  clergymen  in  the  diocese,  and  the  amount 
of  funds  paid,  or  secured  to  be  paid  therein,  to  the  General  Theological  Semi- 
nary, and  also  the  nomination  by  the  diocese  of  a  trustee  or  trustees  for  said 
Seminary,  and  without  such  certificate  the  nomination  shall  not  be  confirmed. 

Canon  LVI.  Repealing  former  Canons. 

All  former  canons  of  this  Convention  not  included  in  these  canons,  are  hereby 
repealed. 

Done  in  General  Convention,  in  ihe  City  of  New-York,  October,  1832. 
By  order  of  the  House  of  Bishops. 

William  White,  D.D.,  Presiding  Bishop. 
Attested,  Bird  Wilson,  D.D.,  Secretary. 

By  order  of  the  House  of  Clerical  and  Lay  Deputies. 

William  E.  Wyatt,  D.D.,  President. 
Attested,  Henry  Anthon,  D.D.,  Secretary. 


C  A  X  0  X  S 

For  the  Government  of  the  Protestant  Episcopal  Church  in  the 
United  States  of  America.  Passed  in  General  Convention, 
in  Philadelphia,  August,  1S35. 

Canon  I.  Of  the  Election  of  Bishops. 

[Repealed  by  the  first  Canon  of  1S3S.] 


Canon  II.  Of  Missionary  Bishops. 

[Repealed  by  the  second  Canon  of  I33S  ] 


628 


Canons  of  1835. 


Canon  III.  Of  those  who  have  Officiated^  without  Episcopal  Ordina- 
tion^ as  Ministers  among  other  Denominations  of  Christians,  and 
apply  for  Orders  in  this  Church. 

[Repealed  by  the  seventh  Canon  of  1838.] 

Canon  IV.  Of  Ministers  removing  from  one  Diocese  to  another. 

[Repealed  by  the  seventh  Canon  of  1841.] 

Canon  V.  Of  Amenability  and  Citations. 

[Former  Canons  on  this  subject  were  the  third  of  1804,  the  thirty-first  of  1808,  the  fourth  of  1829,  and  the 

thirty -fifth  of  1832.] 

Sect.  1.  Every  minister  shall  be  amenable,  for  offences  committed  by  him,  to 
the  bishop,  and  if  there  be  no  bishop,  the  clerical  members  of  the  standing 
committee  of  the  diocese  in  which  he  is  canonically  resident  at  the  time  of  the 
charge. 

Sect.  2.  Unless  a  state  convention  shall  otherwise  provide,  a  citation  to  any 
minister  to  appear  at  a  certain  time  and  place  for  the  trial  of  an  offence  shall  be 
deemed  to  be  duly  served  upon  him,  if  a  copy  thereof  is  left  at  his  last  place  of 
abode  within  the  United  States,  sixty  days  before  the  day  of  appearance  named 
therein  ;  and,  in  case  such  minister  has  departed  from  the  United  States,  by  also 
publishing  a  copy  of  such  citation  in  some  newspaper,  printed  at  the  seat  of 
government  of  the  state  in  which  the  minister  is  cited  to  appear,  six  months 
before  the  said  day  of  appearance. 

Canon  VI.  Of  the  Mode  of  Publishing  Authorized  Editions  of  the 
Book  of  Common  Prayer,  ^'c' 

[Repealed  by  the  ninth  Canon  of  1838.] 

Canon  VII.  of  the  Mode  of  securing  an  Accurate  View  of  the  State  of 
the  Church  from  time  to  time. 

[Repealed  by  the  eighth  Canon  of  1841.] 

Canon  VIII.  Of  Defraying  the  Expenses  of  the  General  Convention. 

[Repealed  by  the  tenth  Canon  of  1838.] 

Done  in  General  Convention,  in  the  City  of  Philadelphia,  August,  1835. 
By  order  of  the  House  of  Bishops. 

William  White,  D.D.,  Presiding  Bishop. 
Attested,  Bird  Wilson,  D.  D.,  Secretary. 

By  order  of  the  House  of  Clerical  and  Lay  Deputies. 

William  E.  Wyatt,  D.D.,  President. 
Attested,  Henry  Anthon,  D.D.,  Secretary. 


Canons  oj  1838. 


629 


CANONS 

For  the  Government  of  the  Protestant  Episcopal  Church  in  the 
United  States  of  America.  Passed  in  General  Convention, 
in  Philadelphia,  September,  1838. 

Canon  I.  Of  the  Election  of  Bishops. 

[Former  Canons  on  this  subject  were  the  first  of  1795,  the  second  of  1808,  the  first  of  1817,  the  second  of 
1820,  the  second  of  1S32,  and  the  first  of  1835.] 

Sect.  1.  Any  diocese  in  union  with  this  church,  having  at  the  time  less  than 
six  officiating  preshyters  residing  therein,  regularly  settled  in  a  parish  or  church, 
and  qualified  to  vote  for  a  hishop ;  and  any  diocese  at  the  time  of  its  organiza- 
tion, with  a  view  to  ask  for  admission  into  union  with  this  church,  may,  by  a 
vote  of  the  convention  thereof,  request  the  General  Convention  to  elect  a  bishop 
for  the  same.  And,  thereupon,  tiie  house  of  bishops  may  nominate  to  the 
house  of  clerical  and  lay  deputies,  for  their  concurrence,  a  suitable  person  for 
the  office  of  bishop,  who  shall,  in  case  of  their  concurrence,  be  consecrated  as 
bishop  of  such  diocese.  The  evidence  of  the  concurrence  of  the  clerical  and 
lay  deputies,  shall  be  a  certificate,  to  be  signed  by  a  constitutional  majority  of 
them,  agreeably  to  the  form  required  by  the  3d  canon  of  1832,  to  be  signed  by 
the  members  of  the  convention  in  the  diocese  whence  a  person  is  recommended 
for  consecration. 

Sect.  2.  To  entitle  a  diocese  to  the  choice  of  a  bishop  by  the  convention 
thereof,  there  must  be  at  the  time  of  such  choice,  and  have  been  during  the  year 
previous,  at  least  six  officiating  presbyters  therein,  regularly  settled  in  a  parish 
or  church,  and  qualified  to  vote  for  a  bishop  ;  and  six  or  more  parishes  repre- 
sented in  the  convention  electing.  But  two  or  more  adjoining  dioceses,  not 
having  respectively  the  requisite  number  of  presbyters,  to  entide  either  to  the 
choice  of  a  bishop,  may  associate  and  proceed  to  the  choice  of  a  bishop,  to  ex- 
ercise jurisdiction  alike  in  each  of  the  associated  dioceses,  if  there  be  at  the  time 
of  such  choice,  and  have  been  during  the  year  previous,  nine  or  more  such 
presbyters,  residing  in  any  part  of  such  associated  dioceses  qualified  as  aforesaid  ; 
and  the  bishop  so  elected  shall  exercise  episcopal  jurisdiction  over  each  of  the 
associated  dioceses,  until  such  time  as  some  one  of  the  said  dioceses,  having 
six  or  more  presbyters  canonically  qualified  to  elect  a  bishop,  shall  elect  him, 
and  he  shall  have  accepted  the  office  as  its  own  exclusive  diocesan:  whereupon, 
his  connexion  with  the  other  associated  diocese,  or  dioceses,  shall  cease  and 
determine:  provided  always,  that  the  dioceses  thus  associating  in  tiie  election 
of  a  common  bishop,  and  the  conventions  thereof,  shall  in  all  other  respects 
remain  as  before,  unconnected  and  independent  of  each  other;  and,  provided 
also,  that  such  association  shall  be  dissolved  on  the  demise  of  the  bishop,  if  not 
before. 

Sect.  3.  A  minister  is  settled  for  all  purposes  here  or  elsewhere  mentioned 


630 


Canons  of  IS 38. 


in  thase  canons,  who  has  been  engaged  permanently  by  any  parish,  according 
to  the  rules  of  said  diocese,  or  for  any  term  not  less  than  one  year. 

Sect.  4.  The  2d  canon  of  1832,  the  special  canon  of  1832,  and  the  1st  canon 
of  1835,  are  hereby  repealed. 

Canon  II.  0/ Missionary  Bishops. 

[The  former  Canon  on  this  subject  was  the  second  of  1835.] 

Sect.  1.  The  house  of  clerical  and  lay  deputies  may,  from  time  to  time,  on 
nomination  by  the  house  of  bishops,  elect  a  suitable  person  or  persons  to  be  a 
bishop,  or  bishops,  of  this  church,  to  exercise  episcopal  functions  in  States  or 
Territories  not  organized  into  dioceses.  The  evidence  of  such  election  shall  be 
a  certificate,  to  be  subscribed  by  a  constitutional  majority  of  said  house  of  cleri- 
cal and  lay  deputies,  in  the  form  required  by  the  3d  canon  of  1832,  to  be  given 
by  the  members  of  diocesan  conventions  on  the  recommendation  of  bishops 
elect  for  consecration,  which  certificate  shall  be  produced  to  the  house  of  bishops  ; 
and  if  the  house  of  bishops  shall  consent  to  the  consecration,  they  may  take  or- 
der for  that  purpose. 

Sect.  2.  The  bishop  or  bishops  so  elected  and  consecrated,  shall  exercise 
episcopal  functions  in  such  States  and  Territories,  in  conformity  with  the  consti- 
tution and  canons  of  the  church,  and  under  such  regulations  and  instructions, 
not  inconsistent  therewith,  as  the  house  of  bishops  may  prescribe. 

Sect.  3.  The  jurisdiction  of  this  church,  extending  in  right,  though  not  al- 
ways in  form,  to  all  persons  belonging  to  it  within  the  United  States,  it  is  here- 
by enacted,  that  each  missionary  bishop  shall  have  jurisdiction  over  the  clergy 
in  the  district  assigned  him ;  and  may,  in  case  a  presentment  and  trial  of  a 
clergyman  become  proper,  request  the  action  of  any  presbyters  and  standing 
committee,  in  any  diocese  sufficiently  near,  and  the  presentment  and  trial  shall 
be  according  to  the  constitution  and  canons  of  said  diocese.  And  the  house  of 
bishops  may  at  any  time  increase  or  diminish  the  number  of  States  or  Territories, 
over  which  the  said  bishop  or  bishops  shall  exercise  episcopal  functions.  And 
in  case  of  the  death  or  resignation  of  a  missionary  bishop,  the  charge  of  the 
vacant  missionary  episcopate  shall  devolve  on  the  Senior  Bishop  of  this  church, 
with  the  power  of  appointing  some  other  bishop  as  his  substitute  in  the  said 
charge. 

Sect.  4.  The  house  of  clerical  and  lay  deputies  may,  on  nomination  by  the 
house  of  bishops,  in  like  manner,  from  lime  to  time,  elect,  and  the  house  of 
bishops  consenting  thereto,  may,  in  like  manner,  take  order  for  the  consecration 
of  a  suitable  person  to  be  a  bishop  of  this  church,  to  exercise  episcopal  func- 
tions in  any  place  or  places  out  of  the  territory  of  the  United  States,  which  the 
house  of  bishops  may  designate. 

Sect.  5.  Any  bishop  or  bishops  elected  and  consecrated  under  this  canon, 
shall  be  entitled  to  a  seat  in  the  house  of  bishops,  and  shall  be  eligible  to  the 
office  of  diocesan  bishop  in  any  organized  diocese  within  the  United  States. 

Sect.  6.  Every  such  bishop  shall  report  to  each  General  Convention  his 
proceedings,  and  the  state  and  condition  of  the  church  in  said  States  and  Terri- 
tories, and  place  or  places  out  of  the  territory  of  the  United  States,  and  at  least 
once  a  year  make  a  report  to  the  Board  of  Missions. 

Sect.  7.  The  second  canon  of  1835  is  hereby  repealed. 


Canons  of  183S. 


631 


Caxon  III.  Of  the  Performance  of  Episcopal  Duties  in  Vacant 

Dioceses. 

[Former  Canons  on  this  subject  were  the  first  of  1795,  the  twentieth  of  1803,  and  the  seventh  of  1332.] 

Sect.  1.  Any  bishop,  assistant  bishop,  or  missionary  bishop,  may,  on  the 
invitation  of  the  convention,  or  the  standing  committee  of  any  diocese  where 
there  is  no  bisliop,  visit  and  perform  episcopal  offices  in  that  diocese,  or  in  any 
part  thereof.  And  this  invitation  may  be  temporary;  and  it  may,  at  any  time, 
be  revoked. 

Sect.  2.  A  diocese  without  a  bishop  may,  by  its  convention,  be  placed  under 
the  full  episcopal  charge  and  authority  of  the  bishop  of  another  diocese,  or  of 
a  missionary  bishop,  who  shall,  by  that  act,  become  the  bishop  also  of  the  said 
vacant  diocese,  until  a  bishop  is  duly  elected  and  consecrated  for  the  same,  or 
until  the  said  act  of  its  convention  be  revoked.  And  in  case  there  shall  be  an 
assistant  bishop  of  the  diocese,  under  the  episcopal  charge  of  whose  bishop  the 
diocese  without  a  bishop  shall  be  placed,  the  said  assistant  bishop  shall  have  the 
like  charge  and  authority  therein  as  he  has  in  the  diocese  of  which  he  has  been 
chosen  assistant  bishop. 

Sect.  3.  No  diocese  thus  placed  under  the  full  charge  and  authority  of  the 
bishop  of  another  diocese,  or  of  a  missionary  bishop,  shall  invite  a  second  bishop 
to  perform  any  episcopal  duty,  or  exercise  authority,  till  its  connexion  with  the 
first  bishop  has  expired,  or  is  revoked. 

Sect.  4.  The  seventh  canon  of  1832  is  hereby  repealed. 

Canon  IV.  Of  Candidates  for  Orders. 

[Repealed  by  the  ninth  Canon  of  1841.] 

Canon  V.  Of  the  Learning  of  those  loho  are  to  he  ordained. 

[Former  Canons  on  this  subject  were  the  seventh  of  1789,  altered  in  1792,  the  fourth  of  1795,  the  fourth  of 
1799,  the  second  of  1801,  the  ninth  of  1308,  and  the  thirteenth  of  1S32.] 

Sect.  1.  No  person  shall  be  ordained  in  this  church  until  he  shall  have  satis- 
fied the  bishop  and  the  presbyters  by  whom  he  shall  be  examined,  that  he  is 
well  acquainted  with  the  Holy  Scriptures,  can  read  the  Old  Testament  in  the 
Hebrew  language,  and  the  New  Testament  in  the  original  Greek,  is  adequately 
acquainted  with  the  Latin  tongue,  and  that  he  hath  a  competent  knowledge  of 
natural  and  moral  philosophy,  and  church  history,  and  hath  paid  attention  to 
composition  and  pulpit  eloquence,  as  means  of  giving  additional  efficacy  to  his 
labours ;  unless  the  bishop,  with  the  consent  of  the  standing  committee  of  his 
diocese,  has  dispensed  with  the  knowledge  of  the  Latin  and  Greek  languages, 
and  other  branches  of  learning  not  strictly  ecclesiastical,  in  consideration  of 
such  other  qualifications  for  the  gospel  ministry  as  are  set  forth  in  the  fourth 
section  of  Canon  VI.  The  dispensation  with  a  knowledge  of  the  Hebrew  lan- 
guage, to  be  regarded  as  in  Canon  VI.* 

Sect.  2.  The  thirteenth  canon  of  1832  is  hereby  repealed. 

*  Iq  the  copy  of  the  Canons  published  at  the  end  of  the  Journals  of  1841,  and  in  all 
others,  the  reference  is  made  to  "Canon  VI,"  in  both  these  places.  But  this  is  evidently 
a  clerical  error.  None  of  the  canons  marked  VI  relate,  or  ever  related,  to  any  matter 
embraced  in  this  canon.  The  reference  is  to  Canon  IX  of  1841.  But  the  editor  does  not 
feel  authorized  to  correct  the  error,  obvious  as  it  is.  H.  W.  D, 


632 


Canons  of  1838. 


Canon  VI.  Candidates  for  Orders  Ineligible  to  the  General 

Convention. 

No  person  who  is  a  candidate  for  holy  orders  in  this  church,  shall  be  permitted 
to  accept  from  any  diocesan  convention  an  appointment  as  a  lay  deputy  to  the 
house  of  clerical  and  lay  deputies  of  the  General  Convention. 

Canon  VII.  Concerning  Candidates  for  Orders  in  this  Church  who 
have  been  Ministers,  Licentiates,  or  Students  of  Theology,  among 
other  Religious  Denominations. 

[Former  Canons  on  this  subject  were  the  sixth  of  1804,  the  seventeenth  of  1808,  the  fourth  and  fifth  of 
1820,  the  first  of  1829,  the  twenty-first  and  twenty-fuurih  of  1832,  and  the  third  of  1835.] 

Sect.  1.  All  persons  seeking  admission  to  the  ministry  of  this  church,  are  to 
be  regarded  as  candidates  for  holy  orders. 

Sect.  2.  When  a  person  who,  not  having  had  Episcopal  ordination,  has  been 
acknowledged  as  an  ordained  minister  or  licentiate  among  any  other  denomina- 
tion of  Christians,  shall  desire  to  be  ordained  in  this  church,  he  shall  give  notice 
thereof  to  the  bishop,  or  if  there  be  no  bishop,  to  the  standmg  committee  of  the 
diocese  in  which  he  resides ;  or  if  he  resides  in  a  State  or  Territory  in  which  there 
is  no  organized  diocese,  to  the  missionary  bishop  within  whose  jurisdiction  he 
resides;  which  notice  shall  be  accompanied  with  a  written  certificate  from  at  least 
two  presbyters  of  this  church,  stating,  that  from  personal  knowledge  of  the 
party,  or  satisfactory  evidence  laid  before  them,  they  believe  that  his  desire  to 
leave  the  denomination  to  which  he  has  belonged  has  not  arisen  from  any  cir- 
cumstance unfavourable  to  his  religious  or  moral  character,  or  on  account  of 
which  it  may  be  inexpedient  to  admit  him  to  the  exercise  of  the  ministry  in  this 
church:  and  they  may  also  add  what  they  know,  or  believe  on  good  authority, 
of  the  circumstances  leading  to  the  said  desire. 

Sect.  3.  If  the  bishop  or  standing  committee  shall  think  proper  to  proceed, 
the  party  applying  to  be  received  as  a  candidate  shall  produce  to  the  standing 
committee  the  same  testimonials  of  literary  qualifications  as  are  required  of  all 
other  candidates  ;  and  also  a  testimonial  from  at  least  twelve  members  of  the 
denomination  from  which  he  came,  or  twelve  members  of  the  Protestant  Epis- 
copal Church,  or  twelve  persons,  in  part  of  the  denomination  from  which  he 
came,  and  in  part  Episcopalians,  satisfactory  to  the  committee,  that  the  applicant 
has,  for  three  years  last  past,  lived  piously,  soberly,  and  honestly;  and  also,  a 
testimonial  from  at  least  two  presbyters  of  this  church,  that  they  believe  him 
to  be  pious,  sober,  and  honest,  and  sincerely  attached  to  the  doctrines,  discipline 
and  worship  of  the  church.  The  standing  committee  being  satisfied  on  these 
points,  may  recommend  him  to  the  bishop  to  be  received  as  a  candidate  for 
orders  in  this  church,  or  in  a  vacant  diocese  the  standing  committee  may  so 
receive  him. 

Sect.  4.  Candidates  admitted  as  above  may,  at  the  expiration  of  a  period 
not  less  than  six  months,  be  ordained,  on  their  passing  the  same  examinations 
as  other  candidates  for  deacons'  orders;  and  in  the  examinations,  special  regard 
shall  be  had  to  those  points  in  which  the  denomination  whence  they  come 
differs  from  this  church,  with  a  view  of  testing  their  information  and  soundness 
in  the  same;  and  also  to  the  ascertaining  that  they  are  adequately  acquainted 
with  the  liturgy  and  offices  of  this  church ;  provided,  that  in  their  case  the 


Canons  of  1838. 


633 


testimonials  shall  be  required  to  cover  only  the  time  since  their  admission  as 
candidates  for  orders  ;  and  provided,  also,  that  the  provisions  of  the  canon 
concerning  candidates  for  orders,  as  far  as  the  same  relates  to  the  age  of  the 
person  to  whom  the  dispensation  may  be  granted,  and  the  mode  and  restrictions 
in  and  under  which  the  same  may  be  granted,  shall  apply  to  the  persons  men- 
tioned in  this  canon. 

Sect.  5.  Every  candidate  for  the  ministry  of  any  other  denomination,  who 
applies  to  be  received  as  a  candidate  for  orders  in  this  church,  may  be  allowed 
by  the  bishop,  with  the  consent  of  the  members  of  the  standing  committee,  the 
period  of  time  during  which  he  has  been  a  student  of  theology,  or  candidate  in 
such  other  denomination ;  provided,  the  time  so  allowed  does  not  exceed  two 
years. 

Sect.  6.  When  any  person  not  a  citizen  of  the  United  States,  who  has  been 
acknowledged  as  an  ordained  minister  among  any  other  denomination  of  Chris- 
tians, shall  apply  for  orders  in  this  church,  the  bishop  to  whom  application  is 
made  shall  require  of  him  (in  addition  to  the  above  qualifications)  satisfactory 
evidence  that  he  has  resided  at  least  one  year  in  the  United  States  previous  to 
his  application. 

Sect.  7.  The  third  canon  of  1835  is  hereby  repealed. 

Canon  VIII.  Of  the  Organizing  of  New  Dioceses  Formed  out  of 
Existing  Dioceses. 

Sect.  1.  Whenever  any  new  diocese  shall  be  formed  within  the  limits  of  any 
other  diocese,  or  by  the  junction  of  two  or  more  dioceses  or  parts  of  dioceses, 
and  the  same  shall  have  been  ratified  by  the  General  Convention,  the  bishop  of 
the  diocese  within  the  limits  of  which  another  is  formed,  or  in  case  of  the 
junction  of  two  or  more  dioceses  or  parts  of  dioceses,  the  bishop  of  eldest  con- 
secration over  the  dioceses  furnishing  portions  of  such  new  diocese,  shall  there- 
upon call  the  primary  convention  of  the  new  diocese  for  the  purpose  of  ena- 
bling it  to  organize,  and  shall  fix  the  time  and  place  of  holding  the  same,  such 
place  being  within  the  territorial  limits  of  the  new  diocese. 

Sect.  2.  In  case  there  should  be  no  bishop  who  can  call  such  primary  con- 
vention pursuant  to  the  foregoing  provisions,  then  the  duty  of  calling  such 
convention  for  the  purpose  of  organizing,  and  the  duty  of  fixing  the  time  and 
place  of  its  meeting,  shall  be  vested  in  the  standing  committee  of  the  eldest  of 
the  dioceses,  by  the  junction  of  which,  or  parts  of  which,  the  new  diocese  may 
be  formed.  And  such  standing  committee  shall  make  such  call  immediately 
after  the  ratification  of  a  division  by  the* General  Convention. 

Sect.  3.  Whenever  one  diocese  is  about  to  be  divided  into  two  dioceses,  the 
convention  of  the  said  diocese  shall  declare  which  portion  thereof  is  to  be  the 
new  diocese,  and  shall  make  the  same  known  to  the  General  Convention  before 
the  ratification  of  such  division. 

Canon  IX.  Of  the  Mode  of  Publishing  Jluthorized  Editions  of  the 
Book  of  Common  Prayer,  <^'C. 

[Former  Canons  on  this  subject  were  the  third  of  ISOl,  the  forty-third  of  1S08,  the  Canon  of  1821,  the 
forty-sixth  of  1832,  and  the  sixth  of  1835.] 

Sect.  1.  The  bishop  of  this  church  in  any  diocese,  or,  where  there  is  no 
54 


634 


Canons  of  1S3S. 


bishop,  the  standing  committee  thereof  shall  appoint  one  or  more  presbyters  of 
the  diocese,  who  shall  compare  and  correct  all  new  editions  of  the  Common 
Prayer  Book,  the  articles,  offices,  and  metre  psalms  and  hymns,  by  some 
standard  book;  and  a  certificate  of  said  editions  having  been  so  compared  and 
corrected,  shall  be  published  with  the  same.  And  in  case  any  edition  shall  be 
published  without  such  correction,  it  shall  be  the  duty  of  the  bishop,  or,  where 
there  is  no  bishop,  of  the  standing  committee,  to  give  public  notice  that  such 
edition  is  not  authorized  by  the  church. 

Sect.  2.  Editions  from  the  stereotype  plates  of  the  Prayer  Book  of  the  Female 
Episcopal  Prayer  Book  Society  of  Philadelphia,  comprising  the  Common 
Prayer  Book,  the  articles,  offices,  psalms  in  metre  selected  from  the  psalms  of 
David,  and  hymns,  are  hereby  established  as  the  standard:  together  with  the 
"whole  Book  of  Psalms  in  metre,  in  the  duodecimo  edition,  published  by  the 
New  York  Protestant  Episcopal  Press  in  1832  ;  with  the  exception  of  errors 
evidently  typographical;  the  correction  of  which  errors  is  confided  to  such  per- 
son or  persons  as  the  bishop  or  standing  committee  may  appoint  for  superin- 
tending any  publication. 

Sect.  3.  The  sixth  canon  of  1835  is  hereby  repealed.* 

Canon  X.  Of  Defraying  the  Expenses  of  General  Conventions, 

[The  former  Canons  on  this  subject  were  the  fifly-fourth  of  1832,  and  the  eighth  of  1835.] 

Sect.  1.  In  order  that  the  contingent  expenses  of  General  Conventions  may 
be  defrayed,  it  shall  be  the  duty  of  the  several  Diocesan  Conventions  to  forward 
to  the  Treasurer  of  this  Convention,  at  or  before  any  meetings  of  the  General 
Convention,  seventy-five  cents  for  each  clergyman  within  said  diocese.t 
Sect.  2.  The  eighth  canon  of  1835  is  hereby  repealed. 

Canon  XL  Of  Repealed  Canons, 
Sect.  1.  Whenever  there  shall  be  a  repealing  clause  in  any  canon,  and  the 

*  The  following  resolutic  ns  were  ordered  to  accompany  the  forty-sixth  canon  of  1832) 
Resolved,  That  the  Fren  h  translation  of  the  Book  of  Common  Prayer,  and  the  Arti- 
cles of  Religion,  printed  ii  New  York,  by  T.  &  J.  Swords,  in  the  year  1831,  be,  and  the 
same  hereby  is,  declared  t  be  the  Liturgy  which  may  be  used  by  any  minister  of  this 
church,  who  may  officiate  .  a  congregation  to  whom  the  French  language  is  familiar ; 
and  that  the  edition  of  the  3ook  of  Common  Prayer  in  the  French  language,  printed  in 
1831,  by  the  Messrs.  T.  &  J.  Swords,  of  New  York,  be,  and  the  same  hereby  is,  establish- 
ed as  the  Standard  Book,  ^  'hereby  all  future  editions  of  the  Book  of  Common  Prayer  and 
Articles,  in  the  French  language,  shall  be  compared  and  corrected. 

Resolved,  That  the  provisions  of  the  forty-sixth  of  the  canons  passed  by  this  Conven- 
tion,i:  except  as  far  as  the  said  canon  establishes  Standard  Books,  shall  be  applied  to 
the  publication  of  all  future  editions  of  the  Book  of  Common  Prayer  and  Articles  in  the 
French  language. 

•j-  This  Canon  was  designed  to  raise  the  quota  to  be  paid  for  each  clergyman,  from  50 
cents  per  annum,  as  required  by  the  8th  canon  of  1835,  to  seventy-five  cents  per  annum. 
But,  by  the  unintentional  omission  of  the  words  "/»er  an7ium,"  the  old  law  of  1832, 
(canon  54th,)  was  revived,  which  had  been  repealed  in  1835,  because  the  sum  of 
seventy-five  cents  for  each  clergyman,  for  three  years,  had  been  found  insufficient  to  meet 
the  expenses  of  the  General  Conventions.  The  intention  of  the  canon  is  known  to  be, 
that  seventy-five  cents  shall  be  paid  for  every  clergyman,  every  year.  H.  W.  D. 

t  Note.  The  above  named  provisions  of  the  forty-sixth  canon  of  1832,  are  the  same 
as  those  of  the  first  section  of  the  ninth  canon  of  1838. 


Canons  of  1S41. 


635 


said  canon  shall  be  repealed,  such  repeal  shall  not  be  a  re-enactment  of  the 
canon  or  canons  repealed  by  the  said  repealing  clause. 

Sect.  2.  The  provisions  of  this  canon  shall  also  apply  to  canons  hereto- 
fore passed  having  repealing  clauses. 

Done  in  General  Convention,  in  the  City  of  Philadelphia,  September,  1838. 

By  order  of  the  House  of  Bishops. 
Alexander  V.  Griswold,  D.D.,  Presiding  Bishop. 
Attested,    Bird  Wilson,  D.  D.,  Secretary. 

By  order  of  the  House  of  Clerical  and  Lay  Deputies. 

William  E.  Wyatt,  D.  D.,  President. 
Attested,    Henry  Anthon,  D.  D.,  Secretary. 


CANONS 

For  the  Government  of  the  Protestant  Episcopal  Church  in 
the  United  States  of  America.  Passed  in  General  Conven- 
tion, in  New  York,  October,  1841. 

Canon  I.  Of  the  Treasurer  of  the  Convention. 

At  every  triennial  meeting  of  the  General  Convention,  a  treasurer  shall  be 
chosen,  who  shall  remain  in  office  until  the  next  stated  convention,  and  until  a 
successor  be  appointed.  It  shall  be  his  duty  to  receive  and  disburse  all  moneys 
collected  under  the  authority  of  the  convention,  and  ^of  which  the  collection 
and  distribution  shall  not  otherwise  be  regulated;  anc^  to  invest,  from  time  to 
time,  for  the  benefit  of  the  convention,  such  surplus  '-mds  as  he  may  have  on 
hand.  His  accounts  shall  be  rendered  iriennially  to  ae  convention,  and  shall 
be  examined  by  a  committee  acting  under  its  authoriti  .  In  case  of  a  vacancy 
in  the  office  of  treasurer,  it  shall  be  supplied  by  an  appointment  to  be  made  by 
the  ecclesiastical  authority  of  the  diocese  to  which  he  belonged;  and  the  person 
so  appointed,  shall  continue  to  act  until  an  appointment  is  made  by  the  convention. 

Canon  II.  Of  a  Clergyman  Absenting  himself  from  his  Diocese. 

When  a  clergyman  has  been  absent  from  his  diocese  during  two  years,  without 
reasons  satisfactory  to  the  bishop  thereof,  he  shall  be  required  by  the  bishop  to 
declare  in  writing  the  cause,  or  causes,  of  his  absence;  and  if  he  refuse  to  give 
his  reasons,  or  if  these  are  deemed  insufficient  by  the  bishop,  the  bishop  may, 
with  the  advice  and  consent  of  the  clerical  members  of  the  standing  committee, 
suspend  him  from  the  ministry;  which  suspension  shall  continue  until  he  shall 
give  in  writing,  sufficient  reasons  for  his  absence  ;  or,  until  he  shall  renew  his 
residence  in  his  diocese  ;  or,  until  he  shall  renounce  the  ministry,  according  to 


636 


Canons  of  1841. 


canon  38th  of  1832.  In  the  case  of  such  suspension,  as  above  provided  for, 
it  shall  be  the  duty  of  the  bishop  to  give  notice  thereof  to  every  bishop  of  this 
church,  and  to  the  standing  committee  of  every  diocese  wherein  there  is  no 
bishop. 

Canon  III.  Of  the  Election  of  a  Missionary  Bishop  to  the  office 
of  Diocesan  Bishop. 

Sect.  1.  When  a  diocese  entitled,  agreeably  to  the  second  section  of  the  1st 
canon  of  1838,  to  the  choice  of  a  bishop,  shall  elect  as  its  diocesan  a  Mission- 
ary bishop  of  this  church  ;  if  such  election  have  taken  place  within  three  months 
before  a  meeting  of  the  General  Convention,  evidence  thereof  shall  be  laid  be- 
fore each  house  of  tlie  General  Convention,  and  the  concurrence  of  each  house, 
and  its  express  consent,  shall  be  necessary  to  the  validity  of  said  election,  and 
shall  complete  the  same;  so  that  the  bishop  thus  elected  shall  be  thereafter  the 
bishop  of  the  diocese  which  has  elected  him. 

Sect.  2.  If  the  said  election  have  taken  place  more  than  three  months  be- 
fore a  meeting  of  the  General  Convention,  the  above  process  may  be  adopted, 
or  the  following  instead  thereof,  viz:  The  standing  committee  of  the  diocese 
electing,  shall  give  duly  certified  evidence  of  the  election  to  every  bishop  of 
this  church,  and  to  the  standing  committee  of  every  diocese.  On  receiving 
notice  of  the  concurrence  of  a  majority  of  the  bishops,  and  a  majority  of  the 
standing  committees,  in  the  election,  and  their  express  consent  thereto,  the 
standing  committee  of  the  diocese  concerned,  shall  transmit  notice  thereof  to 
every  bishop  of  this  church,  and  to  the  standing  committee  of  each  vacant  dio- 
cese, which  notice  shall  state  what  bishops  and  what  standing  committees  have 
consented  to  the  election.  And  the  same  committee  shall  transmit  to  every 
congregation  in  the  diocese  concerned,  to  be  publicly  read  therein,  a  notice  of 
the  election  to  the  episcopate  thereof  of  the  bishop  thus  elected;  and  also  cause 
public  notice  thereof  to  be  given  in  such  other  way  as  they  may  think  proper. 

Sect.  3.  When,  agreeably  to  the  first  section  of  the  1st  canon  of  1838,  a 
diocese  requests  the  General  Convention  to  elect  a  bishop  for  the  same,  if  the 
house  of  bishops  should  nominate  a  missionary  bishop  to  the  house  of  clerical 
and  lay  deputies,  a  vole  of  the  said  house  of  deputies  concurring  in  the  nomi- 
nation, shall  complete  the  election  of  the  said  missionary  bishop  to  the  diocesan 
charge  of  the  diocese  concerned. 

Canon  IV.  Of  the  Trial  of  Bishops. 

Sect.  1.  A  bishop  may  be  presented  to  the  bishops  of  this  church,  by  the 
convention  of  his  diocese,  for  any  crime  or  immorality,  for  heresy,  or  for  vio- 
lation of  the  constitution  or  canons  of  this  church,  or  of  the  diocese  to  which 
he  belongs,  provided  always,  that  two-thirds  of  each  order,  clergy  and  laity, 
concur  in  the  same.  He  may  also  be  presented  to  the  bishops,  by  any  three 
bishops. 

Sect.  2.  The  presentment  shall  be  addressed  to  the  Presiding  Bishop,  who 
shall  give  notice  with  all  convenient  speed  to  the  several  bishops  then  being 
within  the  territory  of  the  United  States,  appointing  a  time  and  place  for  their 
assembling  together;  and  any  number  thereof,  being  not  less  than  seven,  other 
than  the  bishops  presenting,  then  and  there  assembled,  shall  be  a  quorum,  for 


Canons  of  1841. 


637 


the  purpose  of  ordering  all  matters  concerning  the  said  presentment.  But  if 
the  Presidino:  Bishop  be  the  subject  of  the  presentment,  it  shall  be  addressed  to 
the  next  bishop  in  the  order  of  seniority. 

Canon  V.  Of  the  Preparatory  Exercises  of  a  Candidate  for  Deacons' 

Orders.  ' 

[Former  Canons  on  this  subject  were  the  sixth  of  1795,  and  the  tenth  of  1808.] 

Sect.  1.  There  shall  be  assigned  to  every  candidate  for  deacons'  orders,  three 
different  examinations,  at  such  times  and  places  as  the  bishop  to  whom  he  ap- 
plies for  orders,  shall  appoint.  The  examination  shall  take  place  in  the  pre- 
sence of  the  bishop  and  two  or  more  presbyters,  on  the  following  studies  pre- 
scribed by  the  canons,  and  by  the  course  of  study  established  by  the  house  of 
bishops.  At  the  first  examination,  on  the  books  of  Scripture:  the  candidate 
being  required  to  give  an  account  of  the  different  books,  and  to  translate  from 
the  original  Hebrew  and  Greek,  and  to  explain  such  passages  as  may  be  pro- 
posed to  him.  At  the  second  examination — on  the  evidences  of  Christianity, 
and  systematic  divinity.  And  at  the  last  examination — on  church  history, 
ecclesiastical  polity,  the  book  of  common  prayer,  and  the  constitution  and 
canons  of  the  church,  and  of  the  diocese  for  which  he  is  to  be  ordained.  In  the 
choice  of  books  on  the  above  subjects,  the  candidate  is  to  be  guided  by  the 
course  of  study  established  by  the  house  of  bishops.  At  each  of  the  foremen- 
tioned  examinations,  he  shall  produce  and  read  a  sermon  or  discourse,  com- 
posed by  liimself,  on  some  passage  of  Scripture  previously  assigned  him,  which, 
together  with  two  other  sermons  or  discourses,  on  some  passages  of  Scripture 
selected  by  himself,  shall  be  submitted  to  the  criticisms  of  the  bishop  and  clergy 
present.  And  before  his  ordination,  he  shall  be  required  to  perfom*such  exer- 
cises in  reading,  in  the  presence  of  the  bishop  and  clergy,  as  may  enable  them 
to  give  him  such  advice  and  instructions  as  may  aid  him  in  performing  the  ser- 
vice of  the  church,  and  in  delivering  his  sermons,  with  propriety  and  devotion. 

Sect.  2.  The  bishop  may  appoint  some  of  his  presbyters  to  conduct  the  above 
examinations;  and  a  certificate  from  these  presbyters,  that  the  prescribed 
examinations  have  been  held  accordingly,  and  satisfaction  given,  shall  be  re- 
quired of  the  candidate:  provided  that,  in  this  case,  the  candidate  sliall,  before 
his  ordination,  be  examined  by  the  bishop,  and  two  or  more  presbyters,  on  the 
above  named  studies. 

Sect.  3.  In  a  diocese  where  there  is  no  bishop,  the  standing  committee  shall 
act  in  his  place,  in  appointing  the  examining  presbyters  required  by  this  canon  ; 
and  in  this  case  the  candidate  shall  be  again  examined  by  the  bishop  to  whom 
he  applies  for  orders,  and  two  or  more  presbyters,  on  the  studies  prescribed  by 
the  canons. 

Sect.  4.  A  clergyman  who  presents  a  person  to  the  bishop  for  orders,  as 
specified  in  the  office  of  ordination,  without  having  good  grounds  to  believe  that 
the  requisitions  of  the  canons  have  been  complied  with,  shall  be  liable  to  eccle- 
siastical censure. 

Sect.  5.  The  14th  canon  of  1832  is  hereby  repealed. 


54* 


638 


Canons  ^/  1841. 


Canon  VI.  Of  Clergymen  Ordained  by  Foreign  Bishops  in  Com- 
7niinion  with  this  Church,  and  desirous  of  Officiating  or  Settling 
in  this  Church. 

[Former  Canons  on  this  subject  were  the  ninth  of  17S9,  the  fifth  of  1804,  and  the  thirty-sixth  of  1808;  see, 
also,  the  Iweniy-fourih  of  the  present  Canons  ] 

Sect.  1.  A  clergyman  coming  from  a  foreign  country,  and  professing  to  be 
regularly  ordained,  shall,  before  he  be  permitted  to  officiate  in  any  parish  or 
congregation,  exhibit  to  the  minister,  or  if  there  be  no  minister,  to  the  vesiry 
thereof,  a  certificate,  signed  by  the  bishop  of  the  diocese,  or,  if  there  be  no 
bishop,  the  standing  committee,  duly  convened,  that  his  letters  of  orders  are 
authentic,  and  given  by  some  bishop  in  communion  with  this  church,  and  whose 
authority  is  acknowledged  by  this  church  ;  and  also  that  he  has  exhibited  to  the 
bishop  or  standing  committee,  satisfactory  evidence  of  his  pious  and  moral 
character,  and  his  theological  acquirements ;  and,  in  any  case,  before  he  shall 
be  permitted  to  setde  in  any  church  or  parish,  or  be  received  into  union  with 
any  diocese  of  this  church  as  a  minister  thereof,  he  shall  produce  to  the  bishop, 
or  if  there  be  no  bishop,  the  standing  committee  of  such  diocese,  a  letter  of 
dismission  from  under  the  hand  and  seal  of  tlie  bishop  with  whose  diocese  he 
has  been  last  connected;  which  letter  shall  be,  in  substance,  that  provided  for 
in  section  1st  of  canon  4th  of  1835,*  and  shall  be  delivered  within  six  months 
from  the  date  thereof;  and  when  such  clergyman  shall  have  been  so  received, 
he  shall  be  considered  as  having  passed  entirely  from  the  jurisdiction  of  the 
bishop  from  whom  the  letter  of  dismission  was  brought,  to  the  full  jurisdiction 
of  the  bishop,  or  other  ecclesiastical  authority,  by  whom  it  shall  have  been  ac- 
cepted, and  become  thereby  subject  to  all  the  canonical  provisions  of  this  church; 
provided  tUat  no  such  clergyman  shall  be  so  received  into  union  with  any  dio- 
cese, until  he  shall  have  subscribed,  in  the  presence  of  the  bishop  of  the  diocese 
in  which  he  applies  for  reception,  and  of  two  or  more  presbyters,  the  Declaration 
contained  in  the  seventh  article  of  the  constitution  ;  which  being  done,  said 
bishop,  or  standing  committee,  being  satisfied  of  his  theological  acquirements, 
may  receive  him  into  union  with  this  church,  as  a  minister  of  the  same;  pro- 
vided also,  that  such  minister  shall  not  be  entitled  to  settle  in  any  parish  or 
church,  as  canonically  in  charge  of  the  same,  until  he  have  resided  one  year 
in  the  United  States,  subsequent  to  the  acceptance  of  his  letter  of  dismission. 

Sect.  2.  And  if  such  foreign  clergyman  be  a  deacon,  he  shall  reside  in  this 
country  at  least  three  years,  and  obtain  in  this  country  the  requisite  testimonials 
of  character,  before  he  be  ordained  a  priest. 

Sect.  3.  The  23d  canon  of  1832,  is  hereby  repealed. 

Canon  VII.  Of  Ministers  Removing  from  one  Diocese  to  another. 

[Former  Canons  on  this  subject  wereihe  third  of  1804,  the  thirty-first,  of  1808,  the  fourth  of  lS29,the  lliirty- 
fifth  of  1832,  and  the  fourth  of  1835.] 

Sect.  1.  No  minister  removing  from  one  diocese  to  another,  or  coming  from 
any  State  or  Territory  which  may  not  have  acceded  to  the  constitution  of  this 

*  In  the  edition  of  the  Canons  printed  with  the  Journals  of  1841,  this  place  reads 
"canon  4th  of  1835."  But  this  is  clearly  an  error,  since  that  canon  was  repealed  in  1841, 
and  canon  vii.  of  1841  substituted  for  it.  The  reference  is  plainly  to  the  1st  section  of  the 
immediately  succeeding  canon.  H.  W.  D. 


Canons  of  1841. 


639 


church,  shall  be  received  as  a  staled  officialinff  minister  by  any  parish  of  this 
church,  until  he  shall  have  presented  to  the  vestry  thereof,  a  certificate  from  the 
ecclesiastical  authority  of  the  diocese  to  which  said  parish  belonors,  approving 
him  as  a  clergyman  in  regular  standing.  And  in  order  to  obtain  such  certificate, 
every  minister  desiring  to  change  his  canonical  residence,  shall  lay  before  the 
ecclesiastical  authority  of  the  diocese  in  which  he  designs  to  reside,  a  testi- 
monial from  the  ecclesiastical  authority  of  the  diocese  in  which  he  has  last 
resided,  in  the  following  form,  viz. : — 

"I  hereby  certify,  that  A.  B.,  who  has  signified  to  me  his  desire  to  be  trans- 
ferred to  the  diocese  of  ,  is  a  presbyter  (or  deacon)  of  this  diocese,  in  re- 
gular standing,  and  has  not,  so  far  as  I  know  or  believe,  been  justly  liable  to 
evil  report  for  error  in  religion  or  viciousness  of  life  during  the  three  years  last 
past." 

When  the  ecclesiastical  authority  think  proper,  further  statements  may  be 
addfid  to  the  above  letter. 

Sect.  2.  But  in  case  the  minister  desiring  to  be  transferred,  has  been  sub- 
jected to  inquiry  or  presentment  on  any  charge  or  charges  of  misconduct, 
thereby  rendering  the  terms  of  the  aforesaid  testimonial  inadmissible,  he  may 
nevertheless  be  transferred,  if  the  charges  have  been  withdrawn  with  the  appro- 
bation of  the  ecclesiastical  authority,  or  if  he  have  been  acquitted  upon  trial,  or 
if  he  have  been  censured  or  suspended,  and  the  sentence  has  had  its  course,  so 
that  he  has  been  restored  to  the  regular  discharge  of  his  official  duties.  And  in 
all  such  cases,  the  ecclesiastical  authority  of  the  diocese  concerned,  shall,  instead 
of  the  foregoing  testimonial,  certify  to  a  statement  of  the  facts,  with  as  much 
detail  as  may  be  necessary  to  inform  the  ecclesiastical  authority  to  which  he 
desires  to  be  transferred,  of  the  true  standing  of  the  party. 

Sect.  3.  No  clergyman,  canonically  under  the  jurisdiction  of  any  diocese  of 
this  church,  shall  be  considered  as  having  passed  from  under  said  jurisdiction, 
to  that  of  any  foreijjn  bishop,  or  in  any  way  ceased  to  be  amenable  to  the  laws 
of  this  church,  until  he  shall  have  taken  from  the  bishop  with  whose  diocese  he 
was  last  connected  in  this  church,  or  from  the  standing  committee  of  such  diocese, 
if  it  have  no  bishop,  the  letter  provided  for  in  the  1st  section  of  this  canon,  and 
until  the  same  shall  have  been  accepted  by  some  other  bishop  either  of  this  or 
some  other  church. 

Sect.  4.  The  ecclesiastical  authority,  in  all  cases  under  this  canon,  is  to  be 
understood  to  refer  to  the  bishop  of  the  diocese,  or  in  case  there  be  no  bishop,  to 
the  majority  of  the  clerical  members  of  the  standing  committee,  duly  convened. 
And  if  the  clergyman  desiring  to  be  received,  come  from  a  wState  or  Territory  not 
in  connexion  with  this  church,  and  having  no  convention,  then  the  above  testi- 
monial or  statement  shall  be  signed  by  at  least  three  presbyters  of  this  church.* 

*  In  this  section  there  are  two  oversights.  It  speaks  of  "a  State  or  Territory  770/  in  con- 
nexion with  this  church,"  whereas  all  the  unorganized  portions  of  the  United  States  are, 
by  canon  ii.  of  1838,  placed  under  the  jurisdiction  of  the  missionary  bishops.  And,  by  the 
same  canon,  sect.  3.,  all  the  clergy  in  such  unorganized  regions  are  placed  under  the  ju- 
risdiction of  the  missionary  bishops.  The  required  testimonial  for  the  clergy  removing 
from  those  regions  must,  therefore,  come,  and  in  fact  do  come,  from  the  missionary  bishop 
under  whose  charge  they  have  been.  The  second  sentence  of  this  section  should,  accord- 
ingly, be  omitted,  to  make  this  canon  consistent  with  canon  ii.  of  1838.  It  was  retained 
through  inadvertence.  But,  of  course,  the  error  can  be  corrected  by  the  General  Conven- 
tion only.  H.  W.  D. 


640 


Canons  q/"  1841. 


Nor  shall  any  minister  so  removing,  be  acknowledged  by  any  bishop  or  con- 
vention as  a  minister  of  tlie  church  to  which  he  removes,  until  he  shall  have 
produced  the  aforesaid  testimonial  or  statement. 

Sect.  5.  The  above  testimonial  or  letter  of  dismission  shall  not  affect  the 
canonical  residence  of  the  minister  receiving  it,  until  he  shall  be  received  into 
some  other  diocese  by  the  bishop  or  ecclesiastical  authority  thereof. 

Sect.  6.  Whenever  any  bishop  of  this  church,  or  where  there  is  no  bishop, 
the  clerical  members  of  the  standing  committee,  shall  give  letters  of  dismission 
to  any  clergyman  of  the  diocese  proposing  to  remove  into  another,  the  bishop, 
or,  where  there  is  no  bishop,  the  clerical  members  of  the  standing  committee, 
shall  give  notice  of  the  same  to  the  bishop  or  ecclesiastical  authority  to  whom 
the  letters  of  dismission  are  directed;  and  if  the  clergyman  to  whom  the  letters 
of  dismission  are  given  shall  not  present  them  to  the  bishop  or  ecclesiastical 
authority  to  whom  they  are  directed,  within  three  months  after  he  shall  have 
taken  up  his  abode  in  the  diocese  to  which  he  has  removed,  the  letters  of  dis- 
mission sliall  be  null  and  void. 

Sect.  7.  The  4th  canon  of  1835  is  hereby  repealed. 

Canon  VIII.  Of  the  Mode  of  securing  an  JJcciirate  View  of  the  Slate 
of  the  Church  frotn  time  to  time. 

[Former  Canons  on  this  subject  were  the  eleventh  of  1804,  the  forty-fifth  of  1808,  the  third  of  1814,  the  first 
and  third  of  1820,  and  the  fifty  first  of  1832.] 

Sect.  1.  As  a  full  and  accurate  view  of  the  state  of  the  church,  from  time  to 
time,  is  highly  useful  and  necessary,  it  is  hereby  ordered,  that  every  minister  of 
this  church  shall  present,  or  cause  to  be  delivered,  on  or  before  the  first  day  of 
every  annual  convention,  to  the  bishop  of  the  diocese,  or  where  there  is  no 
bishop,  to  the  president  of  the  convention,  a  statement  of  the  number  of  baptisms, 
confirmations,  marriages,  and  funerals,  and  of  the  number  of  communicants  in 
his  parish  or  church,  and  of  all  other  matters  that  may  throw  light  on  the  state 
of  the  same.  And  every  other  clergyman,  not  regularly  settled  in  any  parish 
or  church,  shall  also  report  the  occasional  services  he  may  have  performed; 
and  if  he  have  performed  no  such  services,  the  causes  or  reasons  which  have 
prevented  the  same.  And  these  reports,  or  such  parts  of  them  as  the  bishop 
shall  think  fit,  may  be  read  in  convention,  and  shall  be  entered  on  the  journals 
thereof. 

Sect.  2.  At  every  annual  diocesan  convention,  the  bishop  shall  deliver  an 
address,  stating  the  aff*airs  of  the  diocese  since  the  last  meeting  of  the  convention  ; 
the  names  of  the  churches  which  he  has  visited;  the  number  of  persons  con- 
firmed; the  names  of  those  who  have  been  received  as  candidates  for  orders, 
and  of  those  who  have  been  ordained,  suspended,  or  degraded  ;  the  changes  by 
death,  removal,  or  otherwise,  which  have  taken  place  among  the  clergy;  and, 
in  general,  all  matters  tending  to  throw  light  on  the  affairs  of  the  diocese ;  which 
address  shall  be  inserted  on  the  Journals. 

Sect.  3.  At  every  General  Convention,  the  journals  of  the  different  diocesan 
conventions,  since  the  last  General  Convention,  together  with  such  other  papers, 
viz  :  Episcopal  charges,  addresses,  and  pastoral  letters,  as  may  tend  to  throw 
light  on  the  state  of  the  church  in  each  diocese,  shall  be  presented  to  the  house 
of  clerical  and  lay  deputies.  A  committee  shall  then  be  appointed  to  draw  up 
a  view  of  the  stale  of  the  church,  and  to  make  report  to  the  house  of  clerical 


Canons  of  1841.  641 

and  lay  deputies;  which  report,  when  agreed  to  by  the  said  house,  shall  be  sent 
to  the  house  of  bishops,  with  a  request  that  they  will  draw  up,  and  cause  to  be 
published,  a  pastoral  letter  to  the  members  of  the  church.  And  it  is  hereby 
made  the  duty  of  every  clergyman  having  a  pastoral  charge,  when  any  such  letter 
is  published,  to  read  the  said  pastoral  letter  to  his  congregation  on  some  occasion 
of  public  worship. 

Sect.  4.  It  shall  be  the  duty  of  the  secretary  of  the  convention  of  every  dio- 
cese, or  of  the  person  or  persons  with  whom  the  journals  or  other  ecclesiastical 
papers  are  lodged,  to  forward  to  the  house  of  clerical  and  lay  deputies,  at  every 
General  Convention,  the  documents  and  papers  specified  in  this  canon. 

Sect.  5.  It  is  recommended  that  the  bishop  and  standing  committee  of  the 
church  in  every  diocese,  or  if  there  be  no  bishop,  the  standing  committee  only, 
prepare  a  condensed  report  and  a  tabular  view  of  the  state  of  the  church  in  their 
diocese,  previously  to  the  meeting  of  every  General  Convention,  for  the  purpose 
of  aiding  the  committee  on  the  state  of  the  church,  appointed  by  the  house  of 
clerical  and  lay  deputies,  in  drafting  their  report. 

Sect.  6.  The  7ih  canon  of  1835,  is  hereby  repealed. 

Canon  IX.  Of  Candidates  for  Orders. 

Sect.  1.  Every  person  who  desires  to  become  a  candidate  for  orders  in  this 
church,  shall,  in  the  first  instance,  give  notice  of  his  intention  to  the  bishop  of 
the  diocese  in  which  he  intends  to  apply,  or,  if  there  be  no  bishop,  to  the  stand- 
ing committee  ;  in  which  notice  he  shall  declare  whether  he  has  ever  applied  for 
admission  as  a  candidate  in  any  other  diocese.  No  person  who  has  previously 
applied  for  admission  as  a  candidate  in  any  diocese,  and  has  been  refused  ad- 
mission, or,  having  been  admitted,  has  afterwards  ceased  to  be  a  candidate,  shall 
be  admitted  as  a  candidate  in  any  other  diocese,  until  he  shall  have  produced 
from  the  bishop,  or,  if  there  be  no  bishop,  from  the  standing  committee  of  the 
former  diocese,  a  certificate,  declaring  the  cause  for  which  he  was  refused  ad- 
mission, or  for  which  he  ceased  to  be  a  candidate. 

Sect.  2.  No  person  shall  be  considered  as  a  candidate  for  orders  in  this 
church,  unless  he  shall  have  produced  to  the  bishop  to  whom  he  intends  to  apply 
for  orders,  a  certificate  from  the  standing  committee  of  the  diocese  of  the  said 
bishop,  that  from  personal  knowledge,  or  from  testimonials  laid  before  them, 
they  believe  that  he  is  pious,  sober,  and  honest ;  that  he  is  attached  to  the  doc- 
trines, discipline,  and  worship  of  the  Protestant  Episcopal  Church,  and  a  com- 
municant of  the  same  ;  and,  in  their  opinion,  possesses  such  qualifications  as  will 
render  him  apt  and  meet  to  exercise  the  ministry  to  the  glory  of  God  and  the 
edifying  of  the  church.  And  when  the  standing  committee  do  not  certify  as 
above,  from  personal  knowledge,  the  testimonials  laid  before  them  shall  be  of 
the  same  purport,  and  as  full  as  the  certificate  above  required,  and  shall  be  signed 
by  at  least  one  presbyter  and  four  respectable  laymen  of  the  Protestant  Episco- 
pal Church. 

Sect.  3.  In  addition  to  the  above  testimonials,  the  person  wishing  to  become 
a  candidate  must  lay  before  the  standing  committee  a  satisfactory  diploma,  or 
other  satisfactory  evidence  that  he  is  a  graduate  of  some  university  or  college, 
or  a  certificate  from  two  presbyters  appointed  by  the  bishop,  or,  where  there  is 
no  bishop,  the  clerical  members  of  the  standing  committee,  to  examine  him,  of 
his  having  satisfactorily  sustained  an  examination  in  Natural  Philosophy,  Moral 
Philosophy,  and  Rhetoric,  and  in  the  Greek  Testament,  and  the  Latin  tongue. 


642 


Canons  of  1841. 


Sect.  4.  When  a  person  applying  to  be  atlmilled  a  candidate,  ^vishes  the 
knowledge  of  the  Latin,  Greek,  and  Hebrew  languages,  and  other  branches  of 
learning  not  strictly  ecclesiastical,  to  be  dispensed  with,  the  standing  committee 
shall  not  recommend  him  as  a  candidate,  until  he  has  laid  before  them  a  testi- 
monial, signed  by  at  least  two  presbyters  of  this  church,  stating,  that  in  their 
opinion,  he  possesses  extraordinary  strength  of  natural  understanding,  a  peculiar 
aptitude  to  teach,  and  a  large  share  of  prudence;  and  the  bishop,  with  the  con- 
sent of  the  standing  committee,  shall  have  granted  said  dispensation.  This  dis- 
pensation shall  not  be  granted  to  any  person  under  twenty-seven  years  of  age,  nor 
shall  any  person  be  ordained  under  such  dispensation  until  he  shall  have  attained 
thirty  years  of  age.  And  in  regard  to  the  knowledge  of  the  Hebrew  language, 
in  all  cases  in  these  canons  the  bishop  shall  have  the  sole  discretion  of  dispensa- 
tion, without  reference  to  the  age  of  the  candidate,  as  mentioned  in  this  section. 

Sect.  5.  With  this  enumeration  of  qualifications  it  ought  to  be  made  known 
to  the  candidate,  that  the  church  expects  of  him,  what  can  never  be  brought  to 
the  test  of  any  outward  standard — an  inward  fear  and  worship  of  Almighty 
God;  a  love  of  religion  and  a  sensibility  to  its  holy  influence  ;  a  habit  of  devout 
aflfection;  and,  in  short,  a  cultivation  of  all  those  graces  which  are  called  in 
scripture  the  fruits  of  the  spirit,  and  by  which  alone  His  sacred  influences  can 
be  manifested. 

Sect.  6.  The  requisitions  of  this  canon  being  fulfilled,  the  bishop  may  admit 
the  person  as  a  candidate  for  orders,  and  shall  record  the  same  in  a  book  to  be 
kept  for  that  purpose,  and  notify  the  candidate  of  such  record.  And  in  any  dio- 
cese where  there  is  no  bishop,  the  standing  committee  may,  on  the  same  condi- 
tions, admit  the  person  as  a  candidate,  and  shall  make  record  and  notification  in 
the  same  manner. 

-  Sect.  7.  If,  after  obtaining  the  canonical  testimonials  from  the  standing  com- 
mittee, the  person  be  admitted  as  a  candidate  by  the  bishop,  or,  if  there  be  no 
bishop,  by  the  standing  committee,  he  shall  remain  a  candidate  for  tlie  term  of 
three  years  before  his  ordination,  unless  the  bishop,  with  the  consent  of  the 
standing  committee,  shall  deem  it  expedient  to  ordain  the  candidate  after  the 
expiration  of  a  shorter  period,  not  less  than  one  year. 

Sect.  8.  A  candidate  for  orders  may,  on  letters  of  dismission  from  the  bishop 
or  standing  committee  of  the  diocese  in  which  he  was  admitted  a  candidate,  be 
transferred  to  the  jurisdiction  of  any  bishop  of  this  church;  and  if  there  be  a 
bishop  within  the  diocese  where  the  candidate  resides,  he  shall  apply  to  no 
other  bishop  for  ordination  without  the  permission  of  the  former. 

Sect.  9.  If  any  candidate  for  orders  shall  not,  within  three  years  after  his 
admission,  apply  to  have  the  first  and  second  examinations  held,  as  hereafter* 
prescribed,  or  if  he  shall  not,  within  five  years  from  his  admission,  apply  to 
have  his  third  examination  held,  (unless  the  bishop,  for  satisfactory  reasons  to 
him  assigned,  shall  allow  him  further  time,)  the  said  person  shall,  in  either  case, 
cease  to  be  a  candidate. 

Sect.  10.  A  person  desirous  of  becoming  a  candidate  for  holy  orders,  shall 
apply  to  the  bishop,  or  if  there  be  no  bishop,  to  the  standing  committee  of  the 

*  The  examinations  required  of  candidates  for  orders  are  prescribed  in  di  foregoing 
canon,  the  5th  of  1841.  The  reference  here  is  undoubtedly  to  that  canon,  although  the 
word  hereafter  has  been  inadvertently,  or  perhaps  erroneously,  retained,  instead  of  the 
proper  word  before.  H.  W.  D. 


Canons  of  1841. 


643 


diocese  in  which  he  resides,  unless  the  said  bishop  or  ecclesiastical  authority 
shall  give  their  consent  to  his  application  in  some  other  diocese.  Candidates 
shall  not  change  their  canonical  residence  but  {ox  bona  fide  causes,  requiring  the 
same  to  be  judged  of  by  the  bishop,  or,  if  there  be  no  bishop,  the  standing  com- 
mittee: and  they  shall  not  be  dismissed  from  the  dioceses  in  which  tliey  were 
admitted,  or  to  which  they  have  been  duly  transferred,  for  the  convenience  of 
attending  any  theological  or  other  Seminary. 

Sect.  11.  The  4th  canon  of  1838  is  hereby  repealed. 

Caxox  X.*  Of  Clergymen  ordained  hy  Bishops  not  In  Communion 
ivli/i  this  Church,  and  desirous  of  Officiating  or  Settling  in  this 
Church. 

When  a  deacon  or  priest  ordained  by  a  bishop  not  in  communion  "vvith  this 
church,  shall  apply  to  a  bishop  for  admission  into  the  same  as  a  ministert 
thereof,  he  shall  produce  a  written  certificate  from  at  least  two  presbyters  of  this 
church,  stating  that  from  personal  knowledge  of  the  party,  or  satisfactory  evi- 
dence laid  before  them,  they  believe  that  his  desire  to  leave  the  communion  to 
which  he  has  belonged,  has  not  arisen  from  any  circumstance  unfavourable  to 
his  religious  or  moral  character,  or  on  account  of  which  it  may  be  inexpedient 
to  admit  him  to  the  exercise  of  the  ministry  in  this  church;  and  shall  also,  not 
less  than  six  months  after  his  application,  in  the  presence  of  the  bishop  and  two 
or  more  presbyters,  subscribe  the  declaration  contained  in  the  seventh  Article  of 
the  Constitution;  which  being  done,  the  bishop  being  satisfied  of  his  theological 
acquirements,  may  receive  him  as  such. 

Done  in  General  Convention,  in  the  City  of  New-York,  October,  1841. 
By  order  of  the  House  of  Bishops. 

Alexander  V.  Griswold,  D.  D.,  Presiding  Bishop. 
Attested,  Jonathan  M.  Wainwright,  D.D.,  Secretary. 

By  order  of  the  House  of  Clerical  and  Lay  Deputies. 

William  E.  Wyatt,  D.  t).,  President. 
Attested,       William  Cooper  Mead,  D.  D.,  Secretary. 

•  The  edition  of  the  canons  published  at  the  end  of  the  Journals  of  the  General  Conven- 
tion of  184 1,  entirely  omits  this  canon.  So  does  the  edition  in  Swords'  Almanac  for 
the  year  1842,  which  is,  in  general,  more  accurate  than  the  official  copy.  The  canon  here 
marked  X  will  be  found  on  page  121  of  the  Journals  of  the  General  Convention  of  1841.  It 
was  passed  by  the  House  of  Bishops  on  the  evening  of  October  18th,  (see  p.  121  of  Jour- 
nal,) and  concurred  in  by  the  other  house  on  the  raornmg  of  October  19th  (see  Journal,  p. 
80,  line  llih  from  the  bottom).  On  the  same  day  the  House  of  Bishops  received  notice 
from  the  House  of  Deputies,  that  the  canon  as  sent  down  by  them  for  concurrence, 
had  been  passed.  (See  Journal,  p.  131,  line  10th  from  the  top.)  It  is,  therefore,  a  law 
of  the  church;  and  is,  accordingly,  inserted  in  this  edition.  It  will  be  found  to  be  in  sub- 
stance, a  re-enactment  of  the  4th  sect,  of  the  23d  canon  of  1832,  which  was  repealed  in 
1841 ;  and  for  w^hich  canon  vi of  1841  and  the  canon  here  inserted  as  X  were  substituted. 

H.  W.  D. 

■f-  In  the  canon  as  printed  on  p.  121  of  the  Journals  of  1841,  instead  of"  7ni?2/57er  thereof" 
the  expression  is  ''member  thereof."  This  is  certainly  a  clerical  error.  The  4th  sect,  of 
the  23d  canon  of  1832,  for  which  this  canon  was  substituted,  read  "  minister.'"  So  it  read 
in  the  officiallv  published  editions  of  1832,  and  1838;  and  in  Swords'  Almanac  for  1833, 
and  1839.      '  H.  W.  D. 


COURSE  OF  ECCLESIASTICAL  STUDIES. 


Established  by  the  House  of  Bishops  in  the  Convention  of  1804,  in 
pursuance  of  a  Resolution  of  the  preceding  General  Convention. 

In  attending  to  this  subject  a  considerable  difficulty  occurs,  arising  out  of  the 
difference  of  the  circumstances  of  students,  in  regard  not  only  to  intellectual  en- 
dowments and  preparatory  knowledge  of  languages  and  science,  but  to  access  to 
authors,  and  time  to  be  devoted  to  a  preparation  for  the  ministry.  For,  in  ac- 
commodating to  those  whose  means  are  slender,  we  are  in  danger  of  derogating 
from  the  importance  of  religious  knowledge  ;  while,  on  the  other  hand,  although 
we  should  demand  all  that  is  desirable,  we  shall  be  obliged  to  content  ourselves, 
in  some  cases,  with  what  is  barely  necessary. 

In  consideration  of  the  above,  it  will  be  expedient  to  set  down  such  a  course 
of  study,  as  is  accommodated  to  a  moderate  portion  of  time  and  means;  and 
afterward  to  suggest  provision,  as  well  for  a  more  limited,  as  for  a  more  enlarged 
share  of  both. 

Let  the  student  be  required  to  beain  with  some  books  in  proof  of  the  divine 
authority  of  Christianity,  such  as  Grotius  on  the  Truth  of  the  Christian  Re- 
ligion; Jenkins  on  the  Reasonableness  of  Christianity ;  Paley's  Evidences; 
'Leslie'' s  Methods  loith  the  Jeivs  and  Deist<i ;  Stillingfleet's  Origines  Sacrae ; 
and  Buder's  Analogy.  To  the  above  should  be  added  some  books  which  give 
a  knowledge  of  the  objections  made  by  deists.  For  this,  Leland's  View  may 
be  sufficient;  except  that  it  should  be  followed  by  answers  to  deistical  writers 
since  Leland,  whose  works  and  the  answers  to  them  may  be  supposed  known 
to  the  student.  It  would  be  best,  if  circumstances  permit,  that  he  should  read 
what  the  deists  themselves  have  written. 

After  the  books  in  proof  of  revelation,  let  the  student,  previously  to  the  read- 
ing of  any  system  of  divinity,  study  the  Scriptures  with  the  help  of  some  ap- 
proved commentators,  such  as  Patrick  and  Lowth  on  the  Old  Testament,  and 
Hammond,  or  Whitby,  or  Doddridge,  on  the  Neiv;  being  aware,  in  regard  to 
the  last  mentioned  author,  of  the  points  on  which  he  differs  from  our  church, 
although  it  be  with  moderation  and  candor.  During  such,  his  study  of  the 
Scriptures,  let  him  read  some  work  or  works  which  give  an  account  of  the  de- 
sign of  the  different  books,  and  the  grounds  on  which  their  respective  autho- 
rity \s  asserted;  for  instance,  Father  Simon's  Cayion  of  Scripture;  Collier's 
Sacred  Interpreter;  Gray's  Key  to  the  Old  Testament,  and  Percy's  Key  to 
the  New.  Let  the  student  read  the  Scriptures  over  and  over,  referring  to  his 
commentators  as  need  may  require,  until  he  can  give  an  account  of  the  design 
and  character  of  each  book,  and  explain  the  more  difficult  passages  of  it.  He 
is  supposed  to  know  enough  profane  history,  to  give  an  account  of  that  also, 
whenever  it  mixes  with  the  sacred.  There  are  certain  important  subjects  which 
may  be  profitably  attended  to,  as  matters  of  distinct  study,  during  the  course  of 


Course  of  Ecclesiastical  Studies. 


645 


the  general  study  of  Scripture.  For  instance  :  the  student  having  proceeded  as 
far  as  the  deluge,  may  read  some  author  who  gives  a  larger  account  than  the 
commentators,  of  the  particulars  attached  to  that  crisis  ;  and  also  the  principles 
on  which  are  founded  the  different  systems  of  chronology,  all  which  will  be 
found  clearly  done  in  the  Universal  History,  In  reading  the  book  of  Leviticus, 
it  will  be  useful  to  attend  to  some  connected  scheme  of  the  sacrifices  ;  such  as 
is  exhibited  by  Bishop  Kidder  in  his  Introduction  to  the  Pentateuch,  and  by 
Mr.  Joseph  Mede  in  some  of  his  discourses.  A  more  full  and  interesting  inter- 
pretation o(  the  prophecies  than  can  be  expected  from  the  commentators,  will  be 
desirable,  and  for  this  purpose  let  Bishop  Newton's  work  be  taken. — Between 
the  study  of  the  Old  Testament  and  that  of  the  New,  should  be  read  Prideaux's 
and  Shuckford's  Connexions.  With  the  Neiv  Testament  should  be  taken  some 
book  relating  to  the  Harmony  of  the  Gospels,  as  M'Knight's  or  Bishop  New- 
come's.  Let  the  student,  before  entering  on  the  Gospels,  read  Dr.  Campbell's 
Introductory  Dissertations.  Toward  the  close  of  the  Gospels,  the  subject  of 
the  Resurrection  should  be  particularly  attended  to ;  for  which  purpose,  let  there 
be  taken  either  Mr.  West  on  the  subject,  or  Bishop  Sherlock's  Trial  of  the 
Witnesses. 

After  the  study  of  the  Scriptures,  let  attention  be  given  to  ecclesiastical  history, 
so  far  as  to  the  Council  of  Nice.  This  period  is  distinctly  taken,  from  a  desire 
that  the  portion  of  history  preceditig  it,  as  well  as  the  opinions  then  entertained, 
may  be  learned  from  original  writers,  which  may  be  considered  as  one  of  the 
best  expedients  for  the  guarding  of  the  student  against  many  errors  of  modern 
times.  The  writers  of  that  interval  are  not  numerous  or  bulky.  Eusebius  is 
soon  read  through  ;  and  so  are  the  Apostolic  Fathers.  Even  the  other  writers 
are  not  voluminous,  except  Origen,  the  greater  part  of  whose  works  may  be 
passed  over.  The  .Apostolic  Fathers  may  be  best  read  in  Cotelerius'  edition; 
but  there  are  translations  of  most  of  them,  by  Archbishop  Wake  and  the  Rev. 
William  Reeves. — Cave's  Lives  of  the  apostles  and  Fathers  may  be  profita- 
bly read  at  this  period. 

This  stage  of  the  student's  progress  seems  the  most  proper  for  the  study  of 
the  two  questions,  of  our  Lord's  Divinity,  and  of  Episcopacy.  The  aspect  of 
early  works  on  these  subjects,  best  enables  us  to  ascertain  in  what  shape  they 
appear  to  the  respective  writers.  And  it  is  difficult  to  suppose,  on  the  ground 
of  what  we  know  of  human  nature,  that,  during  the  first  three  centuries,  either 
the  character  of  Christ  should  have  been  conceived  of  as  materially  diflerent 
from  what  had  been  the  representation  of  it  by  the  first  teachers  of  ouV  religion  ; 
or,  that  there  should  have  been  a  material  change  of  Church  Government,  with- 
out opposition  to  the  innovation.  For  the  former  question,  let  the  works  of 
Bishop  Bull  and  the  Rev.  Charles  Leslie  be  taken  :  to  which  may  well  be  added, 
the  late  controversy  between  Bishop  Horsley  and  Dr.  Priestley ;  and  for  the 
latter,  Mr.  Hooker's  Ecclesiastical  Polity,  Archbishop  Potter  on  Church  Go- 
vernment, and  Daubeny's  Guide  to  the  Church.  As  the  Lord  Chancellor  King 
published  a  book  on  the  Discipline  of  the  Primitive  Church,  in  which  he  has 
rested  Episcopacy  on  insufficient  grounds,  unwarily  admitted  by  many  on  his 
authority — let  the  student  read  his  book,  and  the  refutation  of  it  in  Mr.  Slater's 
Original  Draft  of  the  Primitive  Church. 

After  this,  let  the  student  go  on  with  the  History  of  the  Fourth  Century, 
from  Mosheim.    But  it  will  be  of  advantage  to  him  to  turn  to  Fleury's  History, 
for  the  epitomes  there  given  of  the  writings  of  the  eminent  men  who  abounded 
55 


646 


Course  of  Ecclesiastical  Studies. 


in  that  century  and  part  of  the  next.  Let  him  then  return  to  Mosheim,  and  go 
on  with  that  writer  to  the  Reformation.  Here  let  him  pause  and  study  as  the 
main  hinges  of  popery,  its  pretences  to  supremacy  and  infallibility,  on  which 
there  will  be  found  satisfactory  matter  in  Mr.  ChillingwortFi's  Religion  of  Pro- 
testants a  safe  Way  to  Salvation,  and  Dr.  Barrow's  Treatise  of  the  Pope's  Su- 
premacy. Here  also  let  there  be  read  Father  Paul's  History  of  the  Council  of 
Trent.  Then  let  the  student  resume  Mosheim.  But  it  will  be  best,  if,  for  a 
more  minute  knowledge  of  the  History  of  the  Church  of  England  since  the 
Reformation,  he  take  along  with  him  Collier's  History — a  very  able  work,  but 
in  the  readiug  of  which  some  allowance  must  be  made  for  peculiar  prejudices. 
On  coming,  in  the  reign  of  Elizabeth,  to  the  questions  which  arose  between  the 
divines  of  the  Established  Church  and  the  Presbyterians,  then  known  by  the 
name  of  Puritans,  let  recourse  be  again  had  to  Mr.  Hooker's  work,  and  to  the 
London  Cases.    Then  let  Mosheim  be  proceeded  with  to  the  end. 

After  these  studies,  and  not  before,  let  Divinity  be  read  in  a  systematic  me- 
thod. Bishop  Pearson's  Exposition  of  the  Creed  may  be  considered  as  a  small 
system,  and,  on  account  of  the  excellence  of  the  work,  is  recommended  ;  as  also 
Bishop  Burnet's  Exposition  of  the  Thirty-Nine  .Articles.  Then  let  a  larger 
system  be  taken  ;  suppose  Stackhouse's  Body  of  Divinity,  with  the  addition  of 
the  following  modern  works:  Elements  of  Christian  Theology,  by  the  present 
bishop  of  Lincoln,  and  The  Scholar  Armed.  That  many  works  of  this  sort  are 
not  mentioned,  is  because  we  think  their  utility  is  principally  confined  to  ar- 
rangement, and  suppose  that  the  knowledge  they  convey,  is  to  be  obtained  from 
the  Scriptures,  and  judicious  Commentators. 

It  seems  necessary  to  this  course  of  study,  to  recommend  the  Sermons  of 
some  of  the  distinguished  preachers,  who  have  so  abounded  in  the  Church  of 
England  for  some  ages  past,  and  the  only  matter  will  be,  from  among  many  of 
great  name,  to  select  a  convenient  number.  And  for  this  purpose  we  refer  to 
the  list  at  the  end. 

It  seems  not  unnecessary  to  require  attention  to  the  History  of  the  Common 
Prayer,  the  grounds  on  which  the  different  services  are  constructed,  and  the 
meaning  of  the  Rubrics.  Perhaps  a  careful  study  of  Dr.  Whealley,  on  the 
Common  Prayer,  and  the  late  work  of  Mr.  Reeves,  will  be  sufficient. 

Some  books  should  be  read  on  the  Duties  of  the  Pastoral  Office;  such  as 
St.  Chrysostom  On  the  Priesthood,  Bishop  Burnet  on  the  Pastoral  Care,  and 
Bishop  Wilson's  Parochicdia.  It  is,  however,  to  be  remembered,  that  one 
reason  for  studying  carefully  the  Book  of  Common  Prayer,  and  its  Rubrics,  is, 
that  by  the  help  of  these,  in  connexion  with  what  belongs  in  Scripture  to  the 
Ministerial  character,  sufficient  information  of  its  duties  may  be  had. 

A  knowledge  of  the  Constitution  and  the  Canons  should  be  held  absolutely 
necessary.  And  it  is  to  be  hoped  that  they  will,  on  this  account,  be  soon  pub- 
lished, detached  from  the  Journals. 

To  set  down  what  books  shall  be  essential,  no  Student  to  he  ordained  with- 
out being prepared  to  ansiver  on  them,  is  more  difficult.  The  lowest 
requisition,  is  as  follows  :—Paley's  Evidences;  Mosheim,  with  a  reference  to 
Mr.  Hooker,  for  the  Episcopacy;  Stackhouse's  Body  of  Divinity;  and  Mr. 
Reeves  on  the  Common  Prayer;  the  Constitution  and  Canons  of  the  Church; 
allowing  in  the  Study  of  the  Scriptures,  a  latitude  of  choice  among  approved 
Commentators;  it  being  understood,  that  if  the  student  cannot,  on  the  grounds 
contained  in  some  good  commentary,  give  an  account  of  the  different  books, 


Course  of  Ecclesiastical  Studies. 


647 


and  explain  such  passages  as  may  be  proposed  to  him,  this  is  of  itself  a  dis- 
qualijication. 

In  the  beginning  it  was  intimated,  that  the  course  to  be  recommended  would 
be  disproportionate  to  the  means  of  some,  and  fall  short  of  what  would  be  within 
the  compass  of  others.  For  the  benefit  of  the  latter,  we  publish  the  following 
list  of  books,  on  the  different  branches  of  ecclesiastical  knowledge. 

During  the  whole  course  of  study,  the  student  will  endeavour,  by  the  grace 
of  God,  to  cultivate  his  heart  by  attention  to  devotional  ?iud practical  treatises  ; 
several  of  which  will  be  mentioned  in  the  general  list  that  follows. 


LIBRARY  FOR  A  PARISH  MINISTER. 

Prefixed  to  ^^Elemen/s  of  Christian  Theology^''  published  by  the 
Right  Rev.  the  present  Bishop  of  Lincoln. 


"The  books  mentioned  are  divided  into  four  classes. 

"The  first,  containing  such  as  relate  to  the  Exposition  of  the  Old  and  New  Testaments : 
the  second,  such  as  serve  to  establish  the  Divine  authority  of  the  Scriptures:  the  third, 
such  as  explain  the  Doctrines  and  Discipline  of  the  Church,  and  the  Duties  of  its  Minis- 
ters: and  the  fourth,  Miscellaneous,  including  Sermons  and  Ecclesiastical  History." 


CLASS  THE  FIRST. 

Bible,  with  marginal  references,  8vo. 
Crutwell's  Concordance  of  Parallels,  4to. 
Bulterworth's  Concordance,  8vo. 
Patrick,  Lowth,  and  Whitby,  on  the  Old  and 

New  Testament,  6  vols/fol. 
Doddridge's  Family  Expositor,  6  vols.  8vo. 
Pool's  Synopsis,  5  vols.  fol. 
Collier's  Sacred  Interpreter,  2  vols.  Svo. 
Jenning's  Jewish  Antiquities,  2  vols.  Svo. 
Lowman's  Rationale  of  the  Hebrew  Ritual, 

Svo. 

Gray's  Key  to  the  Old  Testament,  Svo. 

Home's  Scripture  History  of  the  Jews,  2 
vols.  Svo. 

Parkhursi's  Greek  Lexicon,  4to. 

Campbell's  Translation  of  the  Gospels,  2 
vols.  4to. 

Marsh's  Michaelis,  3  vols.  Svo. 

Bowyer's  Conjectures  on  the  New  Testa- 
ment, 4to. 

Macknight's  Harmony,  4to. 

Macknight  on  the  Epistles,  3  vols.  4to. 

Lowman  on  the  Revelation,  Svo. 


Oliver's  Scripture  Lexicon,  Svo. 
Macbean's  Dictionary  of  the  Bible,  Svo. 

CLASS  THE  SECOND. 

Stillingfleet's  Origines  Sacrae,  2  vols.  Svo. 

Clarke's  Grotius,  Svo. 

Clarke's  Evidences  of  Natural  and  Re- 
vealed Religion,  Svo. 

Lardner's  Works,  11  vols.  Svo. 

Paley's  Evidences,  2  vols.  Svo. 
I  Paley's  Horse  PaulinaB,  Svo. 

Jenkins,  on  the  Certainty  and  Reasonable- 
ness of  Christianity,  2  vols.  Svo. 

Leland,  on  the  Advantages  and  Necessity 
of  Revelation,  2  vols.  Svo. 

Leland's  View  of  Deistical  Writers,  2  vols. 
Svo. 

Butler's  Analogy,  Svo. 
Campbell,  on  Miracles,  2  vols.  Svo. 
Newton,  on  the  Prophecies,  2  vols.  Svo. 
Rett's  History  the  Interpreter  of  Prophecy, 

3  vols.  12mo. 
Leland,  on  the  Divine  Authority  of  the  Old 

and  New  Testament,  2  vols.  Svo. 


648 


Library  for  a  Parish  Minister. 


CLASS  THE  THIRD. 

Burnet's  History  of  the  Reformation,  3  vols, 
fol. 

Burnet's  Exposition  of  the  Thirty-Nine  Arti- 
cles, 8vo. 
Burnet's  Pastoral  Care,  8vo. 
Pearson  on  the  Creed,  2  vols.  8vo. 
JVicholls  on  the  Common  Prayer,  Svo. 
Wheatley  on  the  Common  Prayer,  Svo. 
Shepherd  on  the  Common  Prayer,  Svo. 
Wilson's  Parochialia,  12mo. 
Wall  on  Infant  Baptism,  2  vols.  Svo. 
Seeker  on  the  Catechism,  12mo. 
Seeker's  Chaises,  Svo. 
The  Homilies,  by  Sir  Adam  Gordon,  Svo. 
Daubeny's  Guide  to  the  Church. 
Daubeny's  Appendix  to  ditto,  2  vols. 

CLASS  THE  FOURTH. 
Cudworth's  Intellectual  System,  2  vols.  4to. 


Hooker's  Ecclesiastical  Polity,  3  vols.  Svo. 
Bingham's  Antiquities,  2  vols,  folio. 
Broughton's  Dictionary  of  all  Religions,  2 

vols,  folio. 
Shuckford's  Connexion,  4  vols.  Svo. 
Prideaux's  Connexion,  4  vols.  Svo. 
Echard's  Ecclesiastical  History,  2  vols.  Svo. 
Mosheim's  Ecclesiastical  History,  6  vols.  ' 

Svo. 

Burns'  Ecclesiastical  Law,  4  vols.  Svo. 
Common-Place  Book  to  the  Holy  Bible,  4to. 
Barrow's  Works,  3  vols,  folio. 
Tillotson's  Works,  3  vols,  folio. 
Clarke's  Sermons,  S  vols.  Svo. 
Sherlock's  Sermons,  5  vols.  Svo. 
Seeker's  Sermons,  9  vols.  Svo. 
Scott's  Christian  Life,  5  vols.  Svo. 
Whole  Duty  of  Man,  12mo. 
Scholar  Armed,  2  vols.  Svo. 
Tracts,  by  the  Society  for  Promoting  Chris- 
tian Knowledge,  12  vols.  12mo. 


In  addition  to  the  preceding,  may  be  recommended  the  following  List 
of  Sermons,  and  Devotional  and  Practical  Books. 


Sermons  by  Bishop  Pearce. 

by  Bishop  Wilson, 
by  Bishop  Horne. 
by  Bishop  Porteus. 
by  Dr.  Jortin. 
by  Dr.  Brady. 

by  the  late  Right  Rev.  Bishop  Sea- 
bury,  of  this  Church. 

by  the  late  Rev.  Dr.  Smith,  of  the 
same. 

Bishop  Gibson's  Tracts. 

Bishop  Home's  Commentary  on  the  Psalms. 


Rev.  Wm.  Jones's  [of  Nayland]  Works. ' 
Nelson's  Festivals  and  Fasts  of  the  Church. 
Nelson's  Practice  of  True  Devotion. 

Christian  Sacrifice. 
Bishop  Taylor's  Rule  of  Holy  Living  and 
Dying. 

Scougal's  Life  of  God  in  the  Soul  of  Man. 
Dr.  Sherlock  on  Death. 

on  Judgment. 

on  a  Future  State. 

on  Providence. 


By  Order  of  the  House  of  Bishops, 

William  White,  D.  D.,  Presiding  Bishop, 


TABLE  or  CONTENTS. 


Page. 

The  Constitution  of  the  Protestant  Episcopal  Church  in  the  United  States  of 

America,          -         -      .-         -         -          -         -         -         -  605 

CANONS  OF  1832. 

Canon   I.  Of  the  Orders  of  Ministers  in  this  Church,        .          .          -          .  609 

II.  Of  the  Election  of  Bishops,  (repealed  by  Canon  I.,  183.5,)          -          -  609 

III.  Of  the  Certificates  to  be  produced  on  the  part  of  the  Bishops  Elect,       -  609 

IV.  Of  Standing  Committees,           -          -          -          -          -          -  610 

V.  Of  the  Consecration  of  Bishops  during  the  Recess  of  the  General  Con- 
vention, -         -         -         -         -         -         -  .611 

VI.  Of  Assistant  Bishops,      -          -          -          -          -          -          -  611 

VII.  Of  the  Performance  of  Episcopal  Duties  in  Vacant  Dioceses,  (repealed 

by  Canon  III.,  1838,)     -          -          -          -          -          -          -  611 

Vm.  Of  the  Age  of  those  who  are  to  be  Ordained  or  Consecrated,     -         -  611 

IX.  Of  Candidates  for  Orders,  (repealed  by  Canon  IV.,  1838,)         -          -  612 

X.  Of  the  Conduct  required  in  Candidates  for  Orders,        ...  612 

XI.  Of  Candidates  for  Orders  who  are  Lay  Readers,           -          .          -  612 

XII.  Of  Candidates  who  may  be  refused  Orders,       .          -          .          .  612 

XIII.  Of  the  Learning  of  those  who  are  to  be  Ordained,  (repealed  by  Canon 

v.,  1838,)   612 

XIV.  Of  the  Preparatory  Exercises  of  a  Candidate  for  Deacons'  Orders,  (re- 

pealed by  Canon  V.,  1841,)      -         -         -         -          .          -  613 

XV.  Of  the  Testimonials  to  be  produced  on  the  part  of  those  who  are  to  be 

Ordained,  613 

XVI.  Of  Candidates  coming  from  places  within  the  United  States  in  which 

the  Constitution  of  this  Church  has  not  been  acceded  to,        -         -  614 

XVII.  Of  Deacons,        ........  614 

XVIII.  Of  the  Preparatory  Exercises  of  a  Candidate  for  Priests'  Orders,         -  615 

XIX.  Of  the  Titles  of  those  who  are  to  be  Ordained  Priests,   -         -         -  615 

XX.  Of  the  Times  of  Ordination,       -          -          -          -          -          -  615 

XXI.  Of  those  who  have  officiated  as  Ministers  among  other  Denominations 

of  Christians,  and  apply  for  Orders  in  this  Church,  (repealed  by  Canon 

IIL,  1835,)         ....          -                    -          -  615 

XXII.  Of  Clergymen  Ordained  for  Foreign  Parts,        -          -          .          .  615 

XXIII.  Of  Clergymen  Ordained  by  Foreign  Bishops,  or  by  Bishops  not  in  com- 

munion with  this  Church,  and  desirous  of  Officiating  or  Settling  in  this 

Church,  (repealed  by  Canon  VI.,  1841,)          -          -          -          -  615 

XXIV.  Of  Ministers  celebrating  Divine  Service  in  a  Foreign  Language,  -  616 
XXV.  Of  Episcopal  Visitations,           -          -          -          -          -          -  616 

XXVI.  Of  the  Duty  of  Ministers  in  regard  to  Episcopal  Visitations,      -          -  617 

XXVIL  Of  Episcopal  Charges  and  Pastoral  Letters,       -          -          -          -  617 

XXVIII.  Of  Parochial  Instruction,           -          -          -          -          -          -  617 

XXIX.  Of  the  Duty  of  Ministers  to  keep  a  Register,      ....  617 

XXX.  Of  the  Election  and  Institution  of  Ministers  into  Parishes  or  Churches,  618 
XXXI.  Of  the  Officiating  of  Ministers  of  this  Church  in  the  Churches,  or  within 

the  Parochial  Cures,  of  other  Clergymen,       .         -         -         .  618 
55* 


650 


TABLE  OF  CONTENTS. 


Cannn  Page. 

XXXII.  Of  Episcopal  Resignations,        -         -         -         -         -         -  619 

XXXIII.  Of  the  Dissolution  of  all  Pastoral  Connexion  between  Ministers  and 

their  Congregations,     -  620 

XXXIV.  Of  Dijferences  between  Ministers  and  their  Congregations,      -         -  621 

XXXV.  Of  Ministers  removing  from  one  Diocese  to  another,  (repealed  by  Canon 

IV.,  1835,)    621 

XXXVI.  Of  the  officiating  of  Persons  not  Ministers  of  this  Church,      -         -  622 

XXXVII.  Of  Offences  for  which  Ministers  shall  be  Tried  and  Punished,  -  622 
XXXVIII.  Of  a  Minister  declaring  that  he  will  no  longer  be  a  Minister  of  this 

Church,            -          -          -          -          -          -          -          -  622 

XXXIX.  Of  Degradation  from  the  Ministry,  and  of  Publishing  the  Sentence 

thereof,  623 
XL.  Of  a  Clergyman  in  any  Diocese  chargeable  with  misdemeanor  in  any 

other,  623 

XLL  Of  the  due  Celebration  of  Sundays,       -          -          -          -          -  624 

XLII.  Of  Crimes  and  Scandals  to  be  Censured,          _          .          _          .  624 

XLIII.  Of  a  Congregation  in  any  Diocese  uniting  with  any  other  Diocese,      -  624 
XLIV.  Of  the  Mode  of  Publishing  Authorized  Editions  of  the  Standard  Bible 

of  this  Church,             -          -          -          -          -          -          -  624 

XL V.  Of  the  use  of  the  Book  of  Common  Prayer,      .         -         .         .  625 
XL  VI.  Of  the  Mode  of  Publishing  Authorized  Editions  of  the  Book  of  Common 

Prayer,  &c.  (repealed  by  Canon  VI.,  1835,)     -          -          -          -  625 

XL  VII.  Of  Forms  of  Prayer  or  Thanksgiving  for  Extraordinary  Occasions,    -  625 

XL  VIIL  Of  a  list  of  the  Ministers  of  this  Church,           -          -          -          -  625 

XLIX.  Of  the  Mode  of  Calling  Special  meetings  of  the  General  Convention,    -  626 
L.  Of  the  Mode  of  Transmitting  Notice  of  all  Matters  submitted  by  the 

General  Convention  to  the  Consideration  of  the  Diocesan  Conventions,  626 
LL  Of  the  Mode  of  Securing  an  Accurate  View  of  the  State  of  the  Church, 

from  time  to  time,  (repealed  by  Canon  VII.,  1835,)      -          -          -  626 

LII.  Of  the  Alms  and  Contributions  at  the  Holy  Communion,         -          -  626 

Lin.  Of  the  Requisites  of  a  Quorum,            -          -          -          -          -  626 

LIV.  Of  Defraying  the  Expenses  of  the  General  Convention,  (repealed  by 

Canon  VIIL,  1835,)   627 

LV.  Of  the  Trustees  of  the  General  Theological  Seminary,            -         -  627 

LVI.  Repealing  Former  Canons,  627 

CANONS  OF  1835. 

Canon    1.  Of  the  Election  of  Bishops,  (repealed  by  Canon  L,  1838,)        -         -  627 

n.  Of  Missionary  Bishops,  (repealed  by  Canon  I.,  1838,)              -          -  627 

III.  Of  those  who  have  officiated  without  Episcopal  Ordination,  as  Minis- 

ters among  other  Denominations  of  Christians,  and  apply  for  Orders 

in  this  Church,  (repealed  by  Canon  VII.,  1838,)          -          -          -  628 
IV.  Of  Ministers  removing  from  one  Diocese  to  another,  (repealed  by  Canon 

VII.,  1841,)   628 

V.  Of  Amenability  and  Citations,  628 

VI.  Of  the  Mode  of  Publishing  Authorized  Editions  of  the  Book  of  Common 

Prayer,  &c.,  (repealed  by  Canon  IX.,  1838.,)    -          -          -          -  628 

VII.  Of  the  Mode  of  Securing  an  Accurate  View  of  the  State  of  the  Church 

from  time  to  time,  (repealed  by  Canon  VIIL,  1841,)     -          -          -  628 
VIIL  Of  Defraying  the  Expenses  of  the  General  Convention,  (repealed  by 

Canon  X.,  1838,)   628 

CANONS  OF  1838. 

Canon    L  Of  the  Election  of  Bishops,        -          -          -          -          -          -  629 

11.  Of  Missionary  Bishops,             ......  630 

HI.  Of  the  Performance  of  Episcopal  Duties  in  Vacant  Dioceses,              -  631 

IV.  Of  Candidates  for  Orders,  (repealed  by  Canon  IX.,  1841,)         -          -  631 
V.  Of  the  Learning  of  those  who  are  to  be  Ordained,         ...  631 

VL  Candidates  for  Orders  Ineligible  to  the  General  Convention,     -         -  632 


TABLE  OF  CONTE>TS. 


651 


Canon  Page. 
Vn.  Concerning  Candidates  for  Orders  in  this  Church,  -^'ho  have  been  Min- 
isters, Licentiates,  or  Students  of  Theology  among  other  Religious 

Denominations,     -  632 

Vin.  Of  the  Organizing  of  New  Dioceses  formed  out  of  Existing  Dioceses,    -  633 
IX.  Of  the  Mode  of  Publishing  Authorized  Editions  of  the  Book  of  Common 

Prayer,  &c.,      -  633 

X.  Of  Defraying  the  Expenses  of  General  Conventions,      -          .          .  634 

XL  Of  Repealed  Canons,      -  634 

CANONS  OF  1841. 

Canon    L  Of  the  Treasurer  of  the  Convention,       -          -          .          .          .  635 

IL  Of  a  Clergyman  absenting  himself  from  his  Diocese,     .          -          .  635 

III.  Of  the  Election  of  a  Missionary  Bishop  to  the  office  of  Diocesan  Bishop,  636 

IV.  Of  the  Trial  of  Bishops,   636 

V.  Of  the  Preparatory  Exercises  of  a  Candidate  for  Deacons' Orders       -  637 

YI.  Of  Clergymen  Ordained  by  Foreign  Bishops  in  Communion  with  this 

Church,  and  desirous  of  Officiating  or  Settling  in  this  Church,           -  638 

YII.  Of  Ministers  Removing  from  one  Diocese  to  another,  -  -  .  638 
VIII.  Of  the  Mode  of  Securing  an  Accurate  View  of  the  State  of  the  Church, 

from  time  to  time,        .......  640 

IX.  Of  Candidates  for  Orders,         -         -         -         -         .  .641 

X.  Of  Clergymen  Ordained  by  Bishops  not  in  Communion  with  this  Church, 

and  desirous  of  Officiating  or  Settling  in  this  Church,  ...  643 


INDEX  TO  THE  HOMILIES. 


Abbeys,  245. 

Abraham's  bosom,  a  place  of  rest,  &c.  82,  86. 

Absolution,  not  a  sacrament,  316. 

Adam,  Christ  given  to,  381. 

Adultery,  what  forbidden  under  this  term, : 
108,  &c.  how  God  hath  plagued  it,  118,  i 
&c.  laws  of  men  against  it,  120.  how  to 
avoid  it,  122. 

Agathe  or  Agatha  (St.ys  letters,  52,  203. 

All  in  all,  how  God  will  be  so,  444. 

Alms,  advantage  of,  91,  &c.  neglect  of,  in 
order  to  maintain  costliness,  a  robbery  of! 
the  poor,  282.  to  be  done  as  to  Christ,  | 
342.  we  should  be  as  mindful  of  them  as  I 
of  putting  on  our  garments  ( Chrysostom),  \ 
342.  acceptable  to  Christ,  when  done  for  ; 
his  sake,  345.  "  Give,  and  all  things  shall 
be  clean  unto  you,"  what  meant,  348,  &c. 
what  no  godly  and  learned  man  can  mean 
with  respect  to  alms,  .347. 

Amen,  why  said  at  the  end  of  prayers,  made  ! 
in  the  name  of  all,  318.  what  meant  by  I 
it,  320. 

Amends,  none  required  on  our  parts  in  order 

to  justification,  18. 
Angels,  ministry  of,  86.  fellowship  with,  94. 

several  orders  of,  95. 
Anger,  a  kind  of  madness,  131. 
Answering,  froward,  an  exhortation  against 

it,  128.  reasons  to  keep  men  from  it,  J  31.  i 
Anti- Christ,  mighty  in  miracles,  210. 
Apparel,  four  lessons  against  excess  in,  275. 

all  may  not  look  to  wear  alike,  &c.,  276. 

excess  of,  compels  some  to  rob  the  poor 

in  order  to  maintain  it,  282. 
Apple,  eaten  by  Adam,  375. 
Appointed  to  everlasting  salvation,  347.  to 

everlasting  life,  347. — See  Elect. 

Baptism,  case  of  those  who  sin  after,  17. 
case  of  those  who  die  after,  in  infancy,  ; 
17.  remission  of  original  sin  in,  23.  we 
are  not  to  live  idly  or  unfruitfully  after,  i 
26.  by  holy  promises  in,  we  be  made  ! 
lively  members  of  Christ,  64.  but  one,  | 
and  therefore  all  baptized  should  be  one,  i 


125,  &c.  wherefore  washed  in,  and  what 
promised,  369.  water  only  ordained  by 
Christ  to  be  used  in,  414. — See  Sacrament 
and  Sacraments. 

Barons,  some  richer  than,  51. 

Basilicse,  Christian  temples  built  in  time  of 
Constantine,  228. 

Beads,  50,  51. 

Believers  (or  those  who  are  joined  to  Christ 
with  true  faith,  &c.),  death  cannot  de- 
prive of  Jesus  Christ,  85.  they  are  graft- 
ed surely  in  him,  85.  no  sin  can  condemn, 
85.  what  their  duty,  85. — See  Faith,  and 
Christ. 

Bernard  {St.ys  verses,  52. 

Bell,  book,  and  candle,  414. 

Bibles,  the  extreme  enemies  to  God,  &c. 
stirred  up  by  Satan  to  pull  them  with  vio- 
lence out  of  the  people's  hands,  326. — See 
Holy  Scripture. 

Bishops  and  pastors,  their  office,  60.  primi- 
tive, their  character  and  employment, 
218.  those  thirty,  reported  to  have  had  a 
temple  at  Rome  before  Constantine's  time, 
227.  bishops  of  Rome,  their  challenge, 
414,  522.  have  forsaken  the  command- 
ments of  God  for  their  own  constitutions, 
414.  why  keep  men  in  ignorance,  525. 

Bodies  of  believers,  state  of,  at  the  resurrec- 
tion, 84. 

Brawling: — See  Contention. 

Bridegroom  being  gone,  what,  260. 

Candles,  lighted  before  images,  207. 
Celibacy,  ability  to  live  continently  in,  a  gift 

for  which  God  is  to  be  praised,  123. 
Censure,  before  we  pass  on  others,  what  to 

be  done,  132. 
.Chalice,  blessed  with,  310. 
Chanting,  &c.,  310. 
Chantries,  245. 
Chapter,  50. 

Charity,  Christian,  what.  55.  Christ  gave 
a  clear  interpretation  of,  56.  set  a  perfect 
example  of,  57.  its  two  offices,  60.  the 
breach  of,  how  to  be  avoided,  126.  what- 


654 


GENERAL  INDEX 


everdiminisheth,  condemned  of  God,  276. 
all  our  doings  unacceptable  to  God  with- 
out, 312.  towards  our  neighbour,  God's 
work  in  us,  432.  right  may  be  maintained 
without  a  breach  of,  441.  the  only  livery 
of  a  Christian,  441. — See  Love. 
delusions  of  the  devil,  429. 
Chastisement,  by  sickness,  gracious  use  of, 
87. 

Chastity,  51. 

Cheek,  by  turning  the  left  to  him  who  smites 
the  right,  what  meant,  333. 

Children,  by  bearing  on  another's  knees, 
what  meant,  331. 

Chosen  children  of  God,  56.  chosen  people 
of  God,  true  Christians  so  called,  144,306. 
elect  and,  364,  384. 

Christ,  his  title  as  man's  saviour,  15.  came 
to  fulfil  the  law  for  us,  and  to  make  satis- 
faction for  our  sins,  17.  the  efficacy  of  his 
oblation,  17,  370.  his  sacrifice  so  washes 
from  sin,  that  no  spot  remains  to  con- 
demnation, 17.  the  most  precious  jewels 
of  his  body  and  blood  prepared  for  us,  of 
God's  infinite  mercy,  without  any  our 
deserving,  20.  the  righteousness  of  all 
Avho  truly  believe,  20.  the  only  cause 
meritorious  of  our  justification,  24.  our 
perpetual  advocate  and  priest,  30.  the 
eternal  and  infallible  verity,  36.  they  who 
have,  have  with  him  all  good,  85.  union 
Avith,  a  great  cause  for  joy,  85,  400.  those 
who  are  surely  grafted  in,  no  sin  shall 
condemn,  85.  though  injured  by  bad  men 
in  authority,  never  excited  rebellion 
against  them,  99.  no  member  of,  who 
follows  not  his  steps,  130.  where  soonest 
to  be  found,  149.  no  true  image  can  be 
made  of,  196.  what  the  mediation  of  his 
blood  effects  without  any  merit  on  our 
part,  247.  for  whom  he  always  prayeth, 
292.  his  frequency  in  public  worship, 
307.  our  God,  with  the  father  and  the 
Holy  Ghost,  322.  how  he  may  be  seen  in 
the  scriptures,  328.  what  is  bestowed  on, 
never  consumed,  351.  God  and  man,  361. 
why  necessary  he  should  be  God,  362. 
why  necessary  he  should  be  man,  363. 
what  he  makes  those  who  truly  believe, 

363.  what  the  chief  ends  of  his  coming, 

364.  we  love  Christ  as  we  hate  sin,  368. 
with  his  merit,  no  work  of  man  to  be 
coupled,  370.  his  passion  is  the  ransom 
and  whole  amends  for  our  sin,  370.  his 
passion  is  an  example,  as  well  as  ransom, 
370.  crucified,  to  be  set  before  us,  379. 
in  what  sense  he  hath  delivered  us  from 
sin,  380.  given  to  the  whole  world;  to 
Adam  and  all  that  should  come  after  him, 
381.  his  death  will  avail  us  nothing,  un- 


less we  apply  it  as  God  hath  appointed, 
382.  received  by  faith.  &c.  is  an  everlast- 
ing pledge  of  our  salvation,  389.  shall 
raise  us  by  the  same  power  whereby  he 
rose  from  death,  390.  the  faithful  have 
their  life,  their  abiding  in  him,  union  and 
incorporation  with  him,  400.  to  drive  Christ 
out  of  our  souls  were  unkindness,  390.  his 
righteousness,  God  took  to  weigh  against 
our  sins,  433.  the  mean,  by  whom  we  re- 
ceive God's  liberal  goodness,  &c.  421,433, 
&c,  to  be  found  in  the  scriptures,  435. 
Christendom,  how  the  world  was  won  to  it, 
228. 

Christian  man,  the  true,  described,  83. 
Christian  religion,  when  most  pure  and  gold- 
en, 228. 

Christians,  divisions  among,  deplored,  124. 
true,  called  the  chosen  people  of  God,  144. 
God's  special  temple,  144.  catholic,  such 
as  worship  the  dead  or  creatures,  be  not 
{Augustine),  175.  the  name  of,  at  one 
lime,  a  cause  of  death,  227.  thankful  in 
their  hearts  for  redemption,  shew  by  fruit 
of  faith  obedience  to  God,  348.  if  any  do 
not  profess  faith  openly,  it  is  to  be  doubted 
whether  they  have  the  Holy  Spirit,  207. 

Church  of  Christ,  how  divided,  124.  is  a 
congregation  or  unity  together,  125.  pri- 
mitive, most  holy  and  godlv,  154, 158,  170, 
173,  191,  215,  228.  especially  to  be  fol- 
lowed, 199,  next  to  the  apostle's  times 
most  pure,  184.  hath  gold  for  what  {Am- 
brose), 229.  content  to  please  Christ  alone, 
232.  may  change  men's  decrees  respect- 
ing it,  259. 

Church,  what  properly  called  the,  305.  the 
true,  w^hat,  413.  and  how  known,  413.  all 
things  to  be  done  in  the,  to  edification,  414. 

Church,  the  material,  or  temple,  right  use  of, 
&c.,  143.  why  true  Christians  resort  thi- 
ther, 144,  310.  called  in  scripture  God's 
house,  145.  place  appointed  for  the  use  of 
the  sacraments,  146,  157.  we  as  far  short 
of  due  reverence  towards  it,  as  the  Jews 
overshot  themselves,  &c.,  151.  why  so 
called,  305. 

Churches,  schism  between  the  east  and  west, 
181 .  called  by  Eusebius,  houses  of  prayer, 
229.  on  repairing,  &c.,  241.  the  use  of, 
243.  the  sacraments  and  mysteries  of  our 
redemption  ministered  in,  244.  the  origin 
of,  306.  in  our,  such  things  as  were  super- 
stitious abolished,  the  rest  retained,  311. 

Cloister,  50. 

Coals,  to  heap  burning  on  a  man's  head, 
what,  334. 

Coat,  to  him  who  takes  our,  to  give  our  cloak 
also,  what,  333.  Christ's,  which  was  with- 
out seam,  how  rent,  125. 


TO  THE  HOMILIES. 


655 


Commandment,  we  all  broke  God's,  in  Adam, 
14.  the  second,  being  moral,  and  not 
ceremonial,  bindeth  us,  199. 

Common  Prayer,  sermon  of,  313.  most 
available  before  God,  315.  why  the  minis- 
ter in  our,  often  says,  "  Let  us  pray,"  323. 
— See  Prayer. 

Commonwealth,  bad  members  to  be  cut  off 
from,  why,  61.  not  injured  by  much  read- 
ing God's  word,  326. 

Concubine,  what  meant  by,  in  scripture,  331. 

Condemnation  of  all  mankind  by  sin,  9. 
none  to  those  who  are  grafted  surely  in 
Christ,  85,  380. 

Confession,  auricular,  its  absurdity,  480. 

Confirmation,  not  a  sacrament,  317. 

Congregation,  of  perfect,  just  men,  93.  or 
fellowship  of  God's  faithful  and  elect  peo- 
ple, 413. 

Conscience,  peace  in,  by  remission  of  sins, 
worked  in  us  by  God,  432. 

Constitution,  or  law  made  by  man,  256,  &c. 
made  by  Justinian,  322. 

Contention,  sermon  against,  124.  in  religion 
most  hurtful,  124.  stiffness  in  maintain- 
ing an  opinion  breedeth  it,  127.  when 
none  will  give  place  to  another,  no  end 
to,  128. 

Conventicles,  what,  and  by  whom  so  named, 
228. 

Council  of  Italian  bishops,  and  of  Asia  and 
Greece,  182.  of  Nice,  185.  atEliberi,  187. 
Toletanum  duodecimum,  and  at  Frank- 
fort, 187,  188.  of  Chalcedon,  one  of  the 
four  first  general  councils,  251. 

Covenant,  the  new,  made  with  man,  after  the 
fall,  358. 

Cowls,  holy,  50. 

Creatures,  new  in  Christ,  247. 

Cryptae,  by  whom  and  for  what  purpose 
used,  228. 

Curses  pronounced  in  the  Psalms  on  the  ad- 
versaries of  God,  how  to  be  understood, 
338. 


Debate: — see  Contention. 
Deceit,  self-deceit  easy  with  respect  to  faith, 
37. 

Decree  of  Theodosius  and  Valens  against 

images,  178. — See  Council. 
Decrees  and  Decretals,  52. 
Deeds: — see  Works. 

Desert,  none  on  our  part,  wherefore  God 
should  give  his  Son  to  die  for  us,  381. 

Desperation  described,  77.  warning  against, 
79. 

Devil,  in  M'hom  he  beareth  rule,  78.  who 
serve  him  and  have  their  goods  as  his 
gift,  429.  in  captivity  to  Christ,  in  behalf 
of  his  members,  433. 

Devils  have  faith,  but  not  true  faith,  26. 

Diriges,  245. 

Discipline,  ecclesiastical,  the  right  use  of  it, 
a  mark  of  the  true  church,  414. 

Distrust,  one  way  in  which  men  go  from 
God,  71. 

Doctrine,  sound,  few  inclined  to  credit,  214. 

one  mark  of  the  true  church,  413. 
Dominicae,  what  places  so  called,  228. 
Drunkenness,  a  sermon  against  it,  264.  what 

it  causes  in  magistrates,  271. 
DuUa  and  Latvia,  a  distinction  between  them 

proposed  by  papists,  206. 

England,  exhorted  to  know  the  time  of  her 

visitation,  437. 
Englishman,  how  represented  by  a  certain 

painter,  278. 
Essentials,  three  in  religion,  according  to 

the  papists,  51. 
Eucharist,  why  the  Lord's  supper  is  so 

called,  401. 
Evil  men,  as  merchants  with  God,  do  all  for 

their  own  gain,  &c.,  348. 
Evil  speaking: — see  Censure. 
Excommunication,  very  fearful  in  the  primi- 
tive church,  154. 
Eye,  plucking  out  that  which  offends,  what, 

333. 


Damnation,  we  do  daily  and  hourly  pur- 
chase to  ourselves,  467. — See  Condem- 
nation. 

Darkness,  said  to  have  been  seventeen  days, 
186. 

Death,  everlasting,  the  fruit  of  man's  own 
sin,  9.  the  time  of  it  uncertain,  why,  79. 
second,  what,  82.  to  the  true  Christian, 
what,  83.  cannot  keep  the  members  of 
Christ  under  perpetual  t)Tanny,83.  of  the 
righteous,  called  sleep,  84.  entering  into 
life,  84.  pangs  of,  in  Christian  men,  the 
rod  of  our  heavenly  Father,  87.  death  of 
Christ  can  profit  us  nothing  unless  ap- 
plied, &c.,  382. — See  Fear  of  Death. 


Faith  receives  justification,  17.  necessary 
to  justification,  19.  justifying  not  ours,  but 
God's  working  in  us,  19.  justifieth  with- 
out works,  how,  19.  good  works  spring 
from,  19.  without,  no  good  work  can  be 
done,  40.  only  justifieth,  the  doctrine  of 
the  fathers,  21.  adeclaration  of,  22.  the  pro- 
fit of,  22.  what  they  be  who  impugn  it,  22. 
doth  not  itself  justify  us  meritoriously,  23. 
pointeth  us  to  Christ,  to  have  justification 
by  him,  23,  25.  faith  which  bringeth  forth 
no  good  works,  dead  and  feigned,  26,  29. 
what  that  is  which  devils  have,  26,  29. 
what  true  and  justifying  faith  is,  26,  382. 
true  faith  not  in  them  who  live  ungodly, 


656 


GENERAL  INDEX 


25.  its  fruits,  28.  obtained  and  retained 
by  God's  word,  78.  dead  faith,  what  it  is, 
28.  lively  faith,  what  it  is,  29.  three  things 
concerning  it,  30.  Christian  faith  in  holy 
men  of  old,  though  not  named  Christian 
men,  34,  383.  but  one  faith,  not  the  new 
and  the  old,  125.  whether  we  have  it  in  our 
liearts,  to  be  known  by  its  fruits,  35,  37, 
38,  39.  works  of  faith,  the  works  of  God's 
moral  commandments,  45,  573.  joins  us  to 
Christ,  85,  400.  by  the  eye  of  faith,  whole 
Christ  may  be  seen  in  the  scriptures,  as 
without  it  we  could  not  see  him  if  he  stood 
before  us,  328,  &c.  the  means  whereby 
we  must  apply  the  fruit  of  Christ's  death, 
382.  how  it  appropriates  Christ's  merits, 
399.  the  root  and  well-spring  of  all  new- 
ness of  life,  405,  432.  God  sometimes 
takes  away  our  comforts,  in  order  to  exer- 
cise it,  430.  by  faith  David  justified  and 
grafted  into  Christ  to  come,  475.  by  faith, 
the  body  of  Christ  is  received  in  the  Lord's 
supper,  399. — See  Justification. 
Faithful,  the,  have  their  union  with  Christ, 
400. 

Fall,  the,  dreadful  effects  produced  by,  in 

man,  357,  375.— See  Man. 
Falling  from  God,  pride  the  beginning  of, 

71.  ways  of,  71.  our,  is  daily  and  hourly,  ! 

467.  illustrated  in  the  case  of  David  and 

Peter,  475. 

Fasting,  sermon  on,  247.  two  sorts  of,  spo- 
ken of  in  scripture,  248.  how  kept  in 
primitive  church,  252.  in  itself,  a  thing 
merely  indifferent,  252.  good  or  evil,  ac- 
cording to  the  end,  &c.  253.  three  accept- 
able ends  to  which  it  should  be  directed, 
254.  divers  kinds  of,  258.  efficacy  of, 
when  used  with  prayer,  360.  what  is  true, 
471. 

Fathers,  the  old,  had  the  same  faith  as  we 
have,  35.  commands  of  our  own,  not  to 
be  obeyed  if  contrary  to  God's,  102.  630 
at  the  council  of  Chalcedon,251.  the  god- 
ly, both  before  and  since  Christ,  endued 
with  the  Holy  Spirit,  342. 

Fear  of  God,  shut  out  from  the  office  of  justi- 
fying, 19.  joined  with  faith  in  the  justified, 
19.  how  we  may  perceive  that  we  have 
the,  38.  a  remedy  against  uncleanness,  122. 

Fear  of  death,  causes  of,  in  bad  men,  81. 
true  Christians  exempt  from,  83.  many 
plain  passages  in  scripture  to  confirm  the 
Christian  man  against,  89.  how  to  be  free 
from,  93. 

Foot,  cutting  off  that  which  offends,  what, 
333. 

Forgiveness  of  injuries,  urged  on  the  ground 
of  our  many  offences  against  God,  58.  on 
the  ground  of  the  great  and  undeserved 


benefits  we  enjoy,  59,  372.— See  Remis- 
sion. 

Fortune,  the  folly  of  those  who  attribute 
events  to,  427. 
j  Foundations,  the  papist's  three,  of  religion, 
50. 

Free  will: — see  Will. 

Friar's  coat,  to  cure  the  ague,  50. 
I  Froward  answering,  exhortation  against, 
i  128. 

Gentiles,  idolaters,  papists  compared  to, 
202,  &c. 

Girdles,  holy,  50. 

Gluttony,  sermon  against,  264. 

6W  saveth  all  of  his  own  mercy,  15.  of, 
cometh  all  good  and  salvation,  10.  of  his 
mere  mercy,  through  the  only  merits  of 
his  son  Jesus  Christ,  doth  justify  us,  24. 
willeth  that  we  swear  only  by  his  name, 
63.  his  name  used  in  vain,  when,  66.  ex- 
presseth  his  displeasure  in  two  things,  73. 
his  ceasing  to  afflict  the  ungodly,  a  dread- 
ful token  of  what,  77.  some  cast  away 
from,  78.  his  correcting  rod  common  to 
all  that  are  truly  his,  87.  his  presence 
and  Christ's  enjoyed  by  just  men  here- 
after, 93.  his  glory  testified  in  all  material 
creatures,  171.  of  his  mercy  and  mere 
favour  comes  all  goodness,  &c.  349,  434. 
so  much  do  we  love,  as  we  hate  sin,  368. 
commonly  worketh  by  means,  382.  that 
all  good  things  come  from  (a  sermon), 
419.  his  goodness,  what  it  encourages  us 
to  do,  421.  preserveth  the  world  he  has 
created,  424.  invisible  every  where  in 
every  creature,  424.  how  God  will  be  all 
in  all,  439.  follows  the  property  of  gentle 
and  merciful  fathers^  468. 

God's  word: — see  Holy  Scripture  and  Word 
of  God. 

Goodness,  man  of  his  own  nature  hath  no 

spark  of,  in  him,  409. 
Gospellers,  some  so  called,  124. 
Grace,  the  free,  of  God,  the  source  of,  what, 

247.  belongeth  to  God  who  calls  us,  247. 

he  that  receives,  has  good  works,  247. — 

See   Faith,  God,  Heaven,  Justification, 

Mercy,  Merit,  Works. 

Hand,  cutting  off  that  which  offends,  what, 
334. 

Heart,  to  be  prepared,  before  we  presume  to 
address  God,  323. 

Heathen,  instances  of  patience  under  offences 
among  the,  131. 

Heaven,  the  eternal  kingdom  of,  purchased 
for  us  by  Christ,  155.  ours,  through  God's 
free  grace,  &c.  without  merit,  &c.  on  our 
part,  247.  to  go  about  to  purchase  with 


TO  THE  HOMILIES. 


657 


works,  a  most  dangerous  stumblingblock, 

248.  „.  , 

Heresy,  what  said  to  be  an  occasion  ot  it  by 
the  extreme  enemies  of  God  and  his  in- 
fallible truth,  326. 
HoliJ,  cowls,  girdles,  pardons,  beads,  &c. 
&c.  50.  holv  men  of  old,  difference  be- 
tween, and  Christians,  34.  had  the  same 
faith  as  we  have,  35. 
Hulrj  Scripture,  the  fountain  and  well  of  truth, 
1.  the  knowledge  of,  necessary,  1.  to 
whom  sweet  and  pleasant,  1.  who  loathe, 
1.  holy  scripture  and  not  men's  traditions 
to  be  consulted,  2.    contains  what  is 
suitable  to  all,  2.  food  of  the  soul,  2.  ex- 
cellency of,  3.  means  of  conversion,  sal- 
vation, &c.  3.  what  profit  the  knowledge  j 
of,  bringeth,  3,  4,  435.  who  profit  most  by 
reading,  4.   what  evils   ignorance   of,  i 
bringeth,  4.  the  knowledge  of,  excelleth  ; 
all  sciences,  5.  vain  excuse  of  those  who  i 
neglect,  5.  how  to  read  without  danger,  6.  j 
in  some  places  easy,  in  some  hard,  &c.  j 
6.  what  needful,  that  we  may  understand, ! 
6.  rule  for  understanding,  6.  no  man  ex-  ; 
cepted  from  knowledge  of,  6.  who  would  i 
have  ignorance  of,  8.  one  of  God's  chief  j 
benefits  to  man,  8.  written  by  the  Holy  i 
Ghost,  9,  96.  many  placss  of,  to  console  ] 
in  sickness,  89.  reading  of,  away  to  keep  : 
from  sin,  122.  so  to  be  read,  that  we  may 
be  better  livers,  rather  than  more  con- 1 
tentious  disputers,  126.  to  be  read  and  : 
taught  in  God's  house,  146.  passages  of, . 
against  idolatrv,  160,  164.  that  which  is 
confirmed  bv,  hath  no  need  of  the  testi-  ■ 
mony  of  man,  169.  the  test  to  which  all  | 
opinions  must  be  brought,  174.  ignorance  , 
of,  one  chief  occasion   of   images  in  | 
churches,  179.  the  profit  of  hearing  and  , 
reading,  no  heart  can  sufficiently  conceive, : 

326.  328.  the  verv  right  way  to  bring  to 
the  true  knowledge  of  God,  326.  Satan 
doth  what  he  can  to  drive  the  reading  , 
thereof  out  of  God's  church,  326.  Satan 
stirs  up  the  extreme  enemies  of  God  and 
his  infallible  truth  to  pull  with  violence 
out  of  the  people's  hands,  326.  knowledge 
of  all  other  works  insufficient  without, 

327.  God's  treasure-house,  328.  every 
man,  woman,  and  child  should  desire, 

328.  ignorance  of,  the  cause  of  all  error, 

329.  objections  of  those  who  think  it  not 
meet  that  all  should  read,  lest  it  be  a 
stumblingblock  to  the  unlearned,  answer- 
ed, 329.  objections  against  parts  of,  an- 
swered, 329,  &c.  how  to  hear  and  read 
profitabl}^  334.  the  inward  meanmg  of, 
must  be  searched,  334.  in  reading  reason 
must  give  place  to  God's  Holy  Spirit,  334. 

56 


if  dark  to  our  understanding,  what  we 
should  therefore  think  of  ourselves,  337. 
nothing  in  the  whole  of,  but  may  serve  to 
spiritual  purpose,  338.  we  should  endeav- 
our to  carry  away  such  parts  of,  as  are 
more  fit  for  our  capacity  and  instruction, 
338.  that  many  points  are  not  expressed 
in,  but  left  to  the  revelation  of  the  Holy 
Ghost,  denied,  415.  the  vanity  of  seeking 
rather  the  will  of  reason,  the  trade  of  cus- 
tom, the  path  of  the  fathers,  the  practice 
of  the  church,  than  God's  will  in,  435. 
small  hope  of  those  who  have  no  mind  to 
read  and  hear,  478.— See  Word  of  God. 

Holy  Spirit,  or  Ghost,  more  abundantly  re- 
ceived by  the  coming  of  Christ,  34.  author 
of  all  goodness,  77.  the  spirit  of  counsel 
and  comfort,  78.  the  dreadful  state  of  those 
from  whom  he  is  taken  in  judgment,  77, 
&c.  the  schoolmaster  of  all  truth,  327.  he 
that  is  not  led  and  taught  by,  cannotbut  fall 
into  error,  be  his  pretence,  learning,  &c. 
what  they  may,  327.   reason  must  give 
place  to "  the,  in  reading  the  scripture, 
334.  in  our  hearts,  a  seal  and  pledge  of 
everlasting  inheritance,  389.  givelh  utter- 
ance in  preaching  the  gospel,  &c.  407. 
who  he  IS,  408.  distinct  from  the  other 
persons  in  the  Trinity,  408.   one  with 
God  the  Father,  &c.  408.  Spirit  of  the 
Father,  408.  proceeds  from  the  Father 
I     and  the  Son,  408.  illuminated  the  patri- 
i     archs  with  knowledge  of  Christ,  408.  in- 
i     wardly  Avorketh  the  regeneration  and  new 
i     birth  of  mankind,  409.  regenerates  men, 
j     and  as  it  were  brings  them  forth  anew,  so 
!     that  they  shall  be  nothing  like  the  men 
I     they  were  before,  410.  dwelleth  in  the 
'     true  Christian,  410.  why  called  the  com- 
!     forter,  411.  why  said  to  be  the  Spirit  of 
truth,  411.  promised  by  Christ, not  to  the 
apostles  only,  but  to  his  universal  church, 
i     412,  &c.  his  off.ce  not  to  bring  in  new 
\     ordinances  contrary  to  his  doctrine  before 
taught,  but  to  expound  things  taught  before, 
j     415.  when  it  may  be  said  a  man  has  the, 
!     418.  by  the,  we  are  made  meet  and  able 
1     to  receive  God's  gifts  and  graces,  421.  to 
be  called  upon,  434.  in  the  power  of  the, 
resteth  all  ability  to  know  and  please  God, 
434.  various  other  blessings  derived  from 
the,  434,  &c.  how  we  should  endeavour  to 
keep  his  presence,  437.  his  help  to  be 
craved  continually,  in  the  ordinary  rela- 
tions of  life,  447.  what  is  the  sin  against, 
474. 

Holy  Water,  310. 

Hope,  shut  out  from  the  office  of  justifying, 
19.  joined  with  faith  &c.  in  the  justified, 


658 


GENERAL  INDEX 


19.  of  God's  goodness  it  is  that  we  falter  ^ 

not  in  our  hope  unto  him,  432.  | 
Horn,  its  meaning  in  some  passages  of  the 

Psalms,  330.  I 
House  of  God,  to  be  resorted  to,  108.  what 

the  silver  and  gold  that  adorns  the,  230.  ! 
i/Mm?7<7y,  advantage  of,  in  reading  scripture, 

6,  &c"  ! 
Husband,  his  duty  to  his  wife,  454,  &c.  , 
Hypocrites,  what  they  aim  at,  253.  who  are 

such,  423.  I 

Idleness,  a  grievous  sin  and  intolerable  evil,  i 
459.  one  of  the  sins  of  Sodom,  461.  is  never 
alone,  462.  gives  great  advantage  to  Satan, 
462.  laws  made  against,  463. 
Idolatry,  against  the  peril  of,  157.  man's  na- 
ture prone  to,  160.  places  of  scripture  , 
against,  160,  &c.  even  bishops  and  learn- 
ed men  fell  to,  by  reason  of  images,  185. 
attributing  the  defence  of  certain  cities,  j 
&c.  to  certain  saints,  nothing  less  than 
idolatry,  202.  i 
Image,  one  said  to  be  brought  by  angels,  : 
209.  one  came  froin  East  to  West  by  it-  i 
self,  209.  I 
Images,  pilgrimages,  &c.  to,  50,  224.  cannot 
be  suffered  in  the  house  of  God,  151. 
brought  into  churches,  with  what  idea, 
158.  the  same  in  scripture  as  idols,  15S. 
called  laymen's  books,  1 65,  196, 235.  no  re- 
ligion where  they  are,  171.  none  publicly 
used  and  received  in  churches  400  years 
after  Christ,  1 73.  history  of  the  introduction 
of,  into  churches,  175.  forbidden  by  Valens 
and  Theodosius  II.,  178.  when  and  how 
brought  into  the  Western  churches,  179. 
broken  by  Serenus,  bishop  of  Massile, 
about  A.  D.  600, 179.  worshipping  of,  con- 
demned by  pope  Gregory  I.,  180.  caused 
a  schism  between  the  East  and  West 
churches,  181,  &c.  promoted  Mohammed- 
anism, 181.  history  of,  in  churches,  taken 
chiefly  from  Paulus  Diaconus  and  Eutro- 
pius,  181.  forbidden,  &c.  by  Arthemius, 
Philippicus,  and  Leo  III.,  emperors,  182. 
encouraged  by  Theodosius  III.,  182.  none 
in  the  churches  of  Asia  and  Greece  for 
almost  709  years  after  Christ,  184.  ordered 
to  be  worshipped  by  2d  council  of  Nice, 
185.  decree  against  them  at  Eliberi,  in 
Spain,  187.  decree  against  them  by  an- 
other council  in  Spain,  187.  the  great 
mischiefs  occasioned  iDy,  190.    of  the 
Trinity  used  to  be  in  every  church,  193, 
195.  of  God,  to  desire,  comes  of  infidelity, 
194.  of  the  ass  on  which  Christ  rode,  in 
many  churches,  197.  none  suffered  among 
the  Jews,  191.  miracles  attributed  to,  208. 


for  800  years  almost  unspoken  against, 
216.  blind  books  and  dumb  schoolmasters, 

218.  if  set  up,  nothing  can  hinder  idolatry, 

219.  the  origin  of,  and  of  worshipping 
them,  220.  carved  doctors,  236.  scriptures 
of  Satan,  236. 

Imperfections,  we  be  full  of,  13.  these  be  in 
all  our  own  best  works,  13. 

Imputed,  no  sin  is,  to  those  who  are  deliver- 
ed by  Christ,  380. 

Inability,  man's,  to  cleanse  himself,  &c.  14. 
to  make  himself  a  child  of  God  and  inhe- 
ritor of  glory,  14.  to  come  again  to  the 
sheepfold,  14.  to  think  a  good  thought,  &c. 
16. 

Incorporation,  the  faithful  have  with  Christ, 
400. 

Infants,  baptized  and  dying  in  infancy,  saved 
by  Christ,  17. 

Injuries,  patience  under,  urged  from  God's 
command,  Christ's  example,  and  our 
many  sins,  130.  many  heathens  patient 
under,  131. 

Intercession  of  Christ,  obtaineth  for  us  recon- 
ciliation to  God's  favour,  349. 

Jews,  controversy  between  us  and  them,  359. 
their  notion  of  Messias,  359.  in  putting 
Christ  to  death,  were  only  the  ministers 
of  our  wickedness,  368. 

Jubilees,  52. 

Justice  of  God,  how  reconciled  with  his 
mercy,  18. 

Justiciaries,  who  are  such,  423. 

Justification,  no  part  of,  to  be  challenged  by 
our  merits  or  works,  13,  17.  is  of  God's 
mercy  and  Christ's  merits,  17.  by  faith, 
allowed  by  God  as  perfect  and  full,  17.  is 
free  unto  us,  18,  &c.  three  things  go  to- 
gether in,  19.  justification  by  faith  only, 
doctrine  of  the  fathers,  21.  taught  by  holy 
scripture,  22.  the  strong  rock,  &.c.  of 
Christian  religion,  22.  setteth  forth  the 
true  glory  of  Christ,  and  beateth  down 
the  vainglory  of  men,  22.  whoever  denies 
justification  by  faith,  not  a  Christian  man, 
22.  a  declaration  of  the  doctrine,  22.  jus- 
tification is  the  office  of  God,  not  of  man, 
22,  253.  the  proper  work  of  God,  without 
our  merits,  253.  Christ  only  the  cause 
meritorious  of,  24.  we  must  not  live  idly 
or  unfruitfully  after,  26.  whom  the  glori- 
fied would  thank  for  it,  423.— See  Faiih, 
God,  Grace,  Law,  Man,  Mercy. 

Keys,  the  authority  of,  for  what  ordained  by 
Christ,  414. 

Kings,  submission  to  bad,  urged  from  the 
example  of  David,  100,  &c.  must  not  be 
obeyed,  when  their  commands  contradict 


TO  THE  HOMILIES. 


659 


God's,  102.  to  be  prayed  for,  in  what  par-  i 
ticulars,  106.  , 
Knowledge,  right,  of  God,  how  perceived  in 
ourselves,  38. 

Lady  Psalters,  52. 

Law  of  God,  all  men  breakers  of  the,  17. 
perfectly  fulfilled  for  us  by  Christ,  18,  364. 
every  true  Christian  a  fulfiller  of,  in  and  ! 
by  Christ,  20.  the  general,  to  be  followed ; 
and  not  examples  of  particular  dispensa- 
tion, 200.  the  more  Adam,  when  fallen, 
looked  at,  the  more  he  saw  his  own  dam- 
nation, &c.  377. 

Law,  moral,  immutable ;  in  no  age,  &c.  to  be 
altered,  167.  bindeth  us,  as  much  as  it 
bound  the  Jews,  199. 

Laws,  man's,  to  be  kept,  but  not  as  God's, 
47.  ecclesiastical  or  political,  concerning 
things  in  their  own  nature  indifferent, 
may  be  changed,  &c.  255.  in  England, 
Athens,  and  Egypt,  against  idleness,  463. 

Lent,  fast  at  Rome  for  three  weeks  before 
Easter,  258. 

Liberty,  carnal,  who  say  that  the  much 
hearing  and  reading  God's  word  occa- 
sions, 326. 

Life,  the  present,  a  free  benefit  of  God,  lent 
unto  us,  247.  everlasting,  the  consequence 
of  remission  of  sins,  247.  who  appointed 
unto,  347. 

Liturgies,  prescribed,  &c.   by  Basil  and 

Chrysostom,  320. 
Lord^s  day,  304. 

Lord's  supper,  how  administered  in  the  pri- 
mitive  church,  319.  hymns  said  by  the 
whole  multitude  at  the,  320.  benefits  of, 
when  rightly  received  by  the  faithful,  395,  j 
398.  three  "things  necessary  in  him  that  \ 
would  rightly  resort  to  the,  396.  in  what  j 
terms  the  ancient  catholic  fathers,  under- 1 
standing  the  fruition  and  union  between  j 
Christ  and  believers,  spoke  of  the,  398. 
what  the  faithful  seek  in  the,  400.  thank- 
fulness for  God's  benefits  especially  re- ' 
quired  in  those  who  receive  the, 401.  why  ! 
called  the  eucharist,  401.  why  called  love  i 
in  the  primitive  church,  403.  the  sacra- 
ment of  Christian  society,  403.  into  what 
changed  by  the  papists,  414. — See  Sacra-  \ 
ment  and  Saa-aments.  \ 

Love  of  God,  shut  out  from  the  office  of  jus-  j 
tifymg,  19.  joined  with  faith,  &c.  in  the  ] 
justified,  19.  the  chief  motive  of  obe- 
dience, 32.  how  we  may  know  that  we 
have  the,  38.  they  have  it  not  who  hate 
theiPneighbour,  38. 

Love  of  enemies,'be\oT)gs  only  to  the  children  { 
of  God,  59.— See  Charity,  \ 


Magistrates,  their  punishment  of  evildoers 
no  breach  of  charity,  60.  obedience  to, 
enjoined,  95.  not  to  be  obeyed,  when  their 
commands  are  contrary  to  God's,  102. 
the  redress  of  certain  public  enormities 
belongs  to  them  only,  165.  godly,  should 
keep  images  out  of  the  churches,  222. 
drunkenness  causeth  cruelty  in  them  in- 
stead of  justice,  272. 

Man,  his  misery  and  condemnation  by  his 
own  sin,  9.  his  unfruitfulness  in  all  good, 
13,  409.  his  inability  to  deliver  himself 
(see  Inability),  14.  hath  in  him  whatso- 
ever maketh  to  destruction,  16,  409.  of 
himself  comelh  all  evil  and  damnation,  16. 
cannot  be  justified  before  God  by  his  own 
acts,  17.  cannot  make  himself  righteous 
by  his  own  works  in  part  or  in  whole,  23. 
ever  ready  to  invent  a  new  way  to  salva- 
tion by  works  of  his  own  device,  45,  52. 
his  blessed  estate  when  first  created,  356, 
489.  the  dreadful  effects  produced  in  him 
by  the  fall,  356,  367,  &c.,  459.— See  Justi- 
fication, Grace,  Works,  Sin. 

Manslaughter,  118. 

Marriage,  being  at  the,  what,  259. 

Married  persons  should  pray  for  the  Holy- 
Spirit  to  preserve  concord,  447.  should 
often  pray  for  each  other,  448. 

Martyrs,  churches  ought  not  to  be  builded 
for  them  (Augustine),  175. 

Mass,  310. 

Masses,  satisfactory,  blasphemous  fables, 
&c.,  52. 

Masters  to  be  served  in  their  absence  as  in 
their  presence,  54. 

Matrimony,  not  a  sacrament,  317.  for  what 
ends  ordained,  446.  why  so  seldom  hap- 
py, 447. 

Meajis,  God  commonly  worketh  by,  382. 
Meat,  much,  maketh  a  weary  mind  (Ber- 

nard),  272. 
Mediator,  necessary  that   Christ  as  ours 

should  be  God  and  man,  363.  to  Christ,  as 

our,  what  committed,  433. 
Mediation  of  Christ,  benefits  of  the,  through 

God's  free  grace,  without  merit  on  our 

part,  247,  349.  in  heaven,  291.  on  earth, 

358.     the  great  blessings  vouchsafed 

through  it,  433. 
Medioxind  dii,  204. 

Members  of  Christ,  we  are  so  by  true  faith, 
388. 

Merchant  with  God,  evil  men  do  their  works 
as  a,  348.  how  the  merchant  would  con- 
duct himself  if  he  knew^  that  all  good 
things  come  from  God,  429. 

Merchants,  professors  of  wilful  poverty  rich- 
er than,  51. 

Mercy,  God's  mere  free,  in  saving  us,  11. 


660 


GENERAL  INDEX 


how  tempered  with  his  justice,  18.  the 
only  source  of  what  is  profitable  for  soul 
or  body,  349.— See  Christ,  God,  Grace,  and 
Justification. 

Merit,  to  think  of  purchasing  remission  of 
sin  by  our,  is  blasphemy,  247. 

Merits,  markets  of,  50. 

Messiah,  promises  respecting,  358.  described: 
"not  such  as  Moses,"  &c. 359.  Jews'  ima- 
gination with  respect  to,  359.  testimonies 
that  Jesus  is  the  true,  360,  &c. 

Minister,  why  the,  in  our  Common  Prayer, 
often  saith,  "  Let  us  pray,"  323. 

Miracles,  of  images.  Antichrist,  &c.  209,  &c. 

Misery  of  all  mankind,  by  his  own  sin,  9, 
356,  375. 

Month^s  minds,  245. 

Moral. — See  Law. 

Music  and  Minstrelsy,  such  as  defiled  the 
houseof  God,  taken  away  from  our  church- 
es, 210,  311. 

Nature  of  man,  hs  evilness  and  pronenessto 
sin,  10,  13,  14.  its  sluggishness  to  that 
which  is  good,  340.  its  entire  defilement 
by  the  fall,  357.  corruption  of,  through 
sin,  459.— See  Man,  Fall,  and  Sin. 

New  birth,  or  regeneration,  the  sacrament  of, 
258.  of  man,  spiritual,  410. 

New  creatures  in  Christ,  247. 

New  creation  of  a  wicked  person  to  a  righte- 
ous man,  a  greater  act  than  to  make  new 
heavens  and  a  new  earth  {Augustine),  ^"2,2. 

New  men  in  Christ  Jesus,  410. 

Newness  of  life,  what  is  the  root  and  well- 
spring  of,  405. 

Oaths,  three  things  required  in,  64.  advan- 
tages of  lawful,  when  observed,  64.  unlaw- 
ful, not  to  be  kept,  67.  to  take  before  a 
judge,  what,  68. 

Obedience,  to  kings,  magistrates, &c.  95,«&c. 
to  God's  will,  an  evidence  of  what,  349. 

Oblation,  Lord's  supper  so  called  in  a  con- 
stitution of  Justinian,  322. 

O's,  fifteen,  52. 

Offertory  time,  the  abuses  that  marked  it, 
210. 

Oratories,  what  places  so  called,  228. 
Order,  good,  exhortation  to,  95.    God  hath 

created  all  things  in,  95. 
Ordering  of  ministers,  not  a  sacrament,  316. 
Ordinance,  every,  made  by  man,  as  to  things 

indifferent,  may  be  changed,  256. 
Organs,  311. 

Original  sin,  remission  of,  in  baptism,  23. 
through,  all  imperfect  within  us,  25.  men 
blinded  by,  45. 

Papists,  charged  with  corrupting  history, 


188.  compared  with  Gentiles  idolaters, 
202.  superstitions  of  the,  52,  &c.  174, 
201,  &c.  207,  &c. 

Pardon  of  sin,  the  source  of,  247. 

Pardons,  holy,  to  be  sold,  50. 

Passion,  Christ's,  two  sermons  on,  367,  375, 

Pastors,  bishops,  &c.  oflice  of,  60. 

Patience,  under  injuries,  motives  to,  130. 
under  privations,  how  promoted,  430. 

Paynim  and  Paynims,  280,  454. 

Peijury,  dreadful  consequences  of,  68. 

Persons,  three,  divers  and  distinct,  &c.  408. 

Pharisee  and  publican,  252,  &c. 

Philosopher,  story  of  a,  456. 

Pilgrimages  to  images,  who  most  worship- 
ped in,  205.  the  madness  of,  224. 

Plague,  sin  so  called,  357. 

Poet,  the,  450. 

Poor,  the,  we  should  make  our  friends  by 
alms,  92. 

Popes,  all  notable  bishops  once  called  {side- 
note), 112.    pride  of  the,  416,  &c. 
Poverty,  wilful,  51. 

Prayer,  a  sermon  concerning,  284.  an  or- 
dinary means  between  God  and  us,  284. 
not  superfluous  because  God  knoweth  our 
wishes,  285.  its  efficacy  in  recorded 
instances,  286.  "  the  key  of  heaven" 
{Augustine),  286.  nothing  stronger  than 
he  who  gives  himself  to  (Chrysostom), 
286.  four  requisites  in  the  object  of,  288. 
"a  lifting  up  of  the  mind  to  God"  (Au- 
gustine), 289,  315.  "an  affection  of  the 
heart,  not  a  labour  of  the  lips"  {Isidorus), 
289.  no  man's  sins  should  withhold  him 
from,  290.  the  matter  of,  should  be  well 
considered,  294.  two  things  to  be  chiefly 
respected  in,  295.  not  to  be  offered  for 
the  dead,  299.  "  the  devotion  of  the  mind" 
{Augustine),  2\2,  315.  should  ever  be 
ministered  in  a  known  tongue,  313,  &c. 
three  sorts  of,  314.  public,  most  availa- 
ble before  God,  314.  whose,  pierceth  the 
clouds,  325.  much  interrupted  by  dis- 
cord, 449.  no  stronger  defence  in  all  life 
than,  458. — See  Common  Prayer. 

Preachers,  sincere,  ever  were  and  will  be 
few,  &c.  214. 

Presumption,  the  mother  of  all  error,  6. 
described,  and  men  warned  against,  79. 

Pride,  of  all  vices  most  universally  grafted 
in  all  mankind,  9.  "  the  root  of  all  mis- 
chief" {Gregory),  416.  "makes  men 
devils"  {Augustine),  All. 

Priests,  decked  with  gold  and  pearl,  234. 

Promises,  holy,  effect  of,  in  baptism  and 
matrimony,  64.  unlawful,  not  to  be  kept, 
67.  of  Messiah,  given  from  the  fall,  358. 

Prophecies,  several,  of  Messiah,  358,  &c. 

Proprium  in  communi,  51. 


TO  THE  HOMILIES. 


661 


Publican  and  Pharisee,  case  of,  dilated  upon, 
252. 

Quarrels,  exhortation  against,  126.  reasons 
to  keep  men  from,  132. 

Ransom,  none  required  on  our  parts  in  or- 
der to  justification,  18.  we  cannot  pay 
any  part  toward  our,  19. 

Rebellion,  never  caused  by  Christ  and  his 
apostles  against  the  rulers  that  injured 
them,  99.  Lucifer,  the  first  author  of, 
390.  he  that  nameth,  nameth  all  sins,  507. 
mischiefs  of,  worse  than  those  of  ordinary 
war,  510,  519.  redress  of  the  common- 
wealth the  usual  pretext  for,  516.  real 
causes  of,  520. 

Reconciliation  to  God,  of  his  free  grace, 
through  his  Son,  without  merit  on  our 
part,  247. 

Regeneration,  the  fountain  of,  where  present- 
ed to  us,  244.  or  new  birth,  the  sacra- 
ment of,  258.  inwardly  worked  by  the 
secret  and  mighty  working  of  the  Holy 
Ghost;  who  doth  quicken  the  minds  of 
men,  stirring  up  godly  motions  in  their 
hearts,  such  as  of  their  own  nature  they 
should  never  have,  409.  exemplified  in 
certain  cases,  410.  of  the  glorified,  whom 
they  would  thank  for  it,  422. — See  Holy 
Spirit. 

Regenerate  and  newly-born,  &c.  412. 
Relics,  images,  shrines,  &c.  50,  210,  &c. 
Relic  Sunday,  210. 
 water,  210. 

Religion,  three  chief  vows  in  {Papists'),  51. 
contentions  about,  the  worst  of  all,  124. 
contentions  about,  reproved,  125.  how 
rightly  to  contend  for,  126, 135.  Christian, 
most  pure  before  the  time  of  Constantine, 
228.  of  Christ  Jesus,  plain,  simple,  and 
sincere,  310. 

Religions  and  sects  among  the  Jews,  46. 

Remission  of  sins,  received  without  works, 
by  faith  only,  freely,  21.  respect  to,  the 
bishop  of  Rome  teacheth  against  Christ, 
105.  everlasting  life  consequent  thereon, 
247. 

Repentance,  shut  out  from  the  office  of  jus- 
tifying, 19.  to  be  joined  with  faith  in  the 
justified,  19.  not  accepted  without  resti- 
tution, 393.  God  preventeth  our  will,  and 
disposeth  us  to,  432,  476.  God  giveth  to 
all  time  and  place  for,  437,  the  doctrine 
of,  most  necessary,  467.  four  principal 
points  with  respect  to,  469.  of  the  false 
opinions  we  have  had  of  God,  469.  they 
who  preach  it  without  Christ,  and  teach 
that  it  consists  only  in  works  of  men, 
greatly  deceived,  470.  their  state  who 


think  they  have  done  much  towards,  of 
themselves,  471.  who  have  not  true,  472. 
why  open  profession  of,  necessary,  472. 
contrition  of  heart,  and  detestation  of  sin 
necessary  in,  472.  true,  can  never  be 
unprofitable — against  the  Novatians,  473, 
&c.  illustrated  by  the  cases  of  David 
and  Peter,  475.  the  turning  again  of  the 
whole  man  to  God,  476,  &c.  described 
more  largely,  477.  from  parts  of,  477.  they 
who  teach,  without  a  lively  faith,  teach 
none  other  than  Cain's  and  Judas's  re- 
pentance, 482,  &c. 
Reprobate,  298. 

Restitution,  must  be  joined  with  confession 
and  repentance,  393. 

Resurrection  of  believers,  through  Christ, 
and  like  his,  84.  resurrecticn  of  Christ, 
a  sermon  on  the,  384.  the  foundation, 
&c.  of  our  religion,  484.  proofs  of  it, 
386,  &c.  signified  by  divers  figures  of 
the  Old  Testament,  388.  resurrection 
with  Christ,  nature  and  evidences  of,  392, 
&c. 

Riches,  howthey  will  esteem,  who  remember 
Christ's  cross,  229. 

Righteous,  by  virtue  of  what,  we  are  made 
again  in  God's  sight,  381. 

Righteousness,  it  were  folly,  when  endowed 
with,  to  lose  it  again,  390. 

Rome,  the  bishop  of,  his  pretenced  and 
usurped  power,  104.  the  bishop  of,  ought 
to  be  called  Antichrist,  &c.,  105.  church 
of,  its  abominations  exposed,  50. 

Rosaries,  52. 

Rule,  the  desire  of,  a  folly  that  grows  up  with 
us,  447. 

Rulers,  obedience  to,  enjoined,  95.  that 
wicked,  have  their  authority  from  God,  99. 

Sabbath,  how  far  Christians  are  bound  by 
the  commandment  relative  to  the,  302,  &c. 
on  what  day  observed  from  the  time  of 
Christ's  ascension,  304.  the  breaking  of 
the,  lamented,  304. 

Sacrament,  of  our  regeneration  or  new  birth, 
258.  to  what  the  name  may  be  applied, 
316,  &c.  to  administer,  is  by  the  outward 
word  and  element  to  preach  to  the  re- 
ceiver the  inward  and  invisible  grace  of 
God,  317. 

Sacraments,  need  not  golden  vessels,  but 
golden  minds,  230.  mysteries  of  our  re- 
demption, 244.  are  holy  signs  {Augus- 
tine), 313.  have  a  certain  similitude, "and 
therefore  for  the  most  part  receive  the 
names  of  the  self-same  things  they  signify, 
313.  do,  as  it  were,  seal  in  our  hearts 
the  promises  of  God,  314.  are  but  two, 
316.  are  visible  signs,  &c.,  316.  there  is 
56* 


662 


GENERAL  INDEX 


annexed  to  them  the  promise  of  free  for- 
giveness of  our  sins,  and  of  our  holiness, 
and  joining  in  Christ,  316.  why  first  in- 
stituted, and  ministered  in  face  of  the 
congregation,  317.  sacrifices  were  such 
before  Christ's  coming,  319.  to  be  minis- 
tered in  a  known  tongue,  317,  &c.  a 
mockage  and  abuse  of,  393.  we  are  not 
to  trust  in  the  outward  receiving  of,  401. 
administered  according  to  Christ's  holy- 
institution,  a  mark  of  the  true  church, 
414.  what  they  be,  and  how  many,  316. 
why  confirmation,  penance,  &c.  are  not, 
317. 

Saints,  churches  ought  not  to  be  built  for 
them,  175,  228.  no  true  image  of,  can  be 
made,  196.  attributing  the  defence  of 
countries,  &c.  to,  idolatry,  202.  prayers 
to,  and  sermons  of,  &c,  &c.,  204.  papists 
have  the  same  opinion  of,  as  the  Gentiles 
had  of  their  gods,  204.  whether  they 
know  what  is  done  on  earth,  doubted  by 
many  ancient  fathers,  289. 

Salvation,  man's,  cometh  only  of  Christ,  14, 
17.  M^ould  have  been  lost  again  by  the 
thief,  had  he  lived  and  not  regarded  faith 
and  its  works  {Chrysostom),  ^4t.  whom 
the  glorified  will  thank  for  it,  422. — iiee 
God,  Christ,  Justification,  &lc. 

Satan,  hath  always  stirred  up  the  extreme 
enemies  of  God  and  his  infallible  truth,  to 
pull  with  violence  the  holy  Bible  out  of 
the  people's  hands,  326. 

Scorners,  described,  335,  &c.  of  Hezekiah's 
days,  3.55.  of  the  old  world,  336.  of 
Sodom,  336.  of  God's  holy  word,  wilful 
murderers  of  their  own  souls,  336. 

Scripture. — See  Hah/  Scripture. 

Sects,  among  the  Jews,  47.  among  Chris- 
tian men,  50.  the  many,  among  Chris- 
tians, deplored,  124,  &c. 

Shoes,  holy,  50. 

Shoe,  the  Jewish  custom  of  pulling  off  a 
man's,  explained,  330. 

Shriyies,  relics,  &c.,  60. 

Sickness,  in  Christian  men,  the  rod  of  our 
heavenly  and  loving  Father,  87.  many 
plain  passages  of  Scripture  to  console 
believers  in,  89. 

Sin,  man's  misery  b}'^,  9,  &c.    remission  of, 
how  received,  21.    no  sin  can  condemn  [ 
those  who  are  surely  grafted  in  Christ,  85. 
good  men  feel  the  heavy  burden  of.  248.  i 
man  a  lump  of,  357.    so  much  do  we  love  \ 
God  and  Christ,  as  we  hate  sin,  368.    in  ! 
what  sense  Christians  are,  and  in  what 
sense  they  are  not,  delivered  from  it,  380. 
in  captivity  to  Christ,  that  it  may  no  more 
hurt  its  members,  433.    how  its  filthiness 
appears,  486. 


Sin,  original,  remitted  when,  24. 

Sins,  we  daily  and  hourly  commit  many 
great,  143.  how  forgiven,  247.  what  we 
should  learn  from  those  of  good  men  re- 
corded in  Scripture,  332. 

Sinners,  their  description,  335. 

Stations,  52. 

Strife. — See  Contention. 

Sun,  when  said  to  have  been  darkened  for 

seventeen  days,  186. 
Sunday. — See  Sabbath. 
Supererogation,  works  of,  50. 
Swearing,  how  and  in  what  causes,  lawful, 

62.  lawful  swearing  commanded  by  God, 

63.  lawful  only  by  the  name  of  God,  64. 
all  swearing  forbidden  in  our  daily  com- 
munication, 65. 

Taxes,  should  be  duly  paid,  106. 

Temperance  in  eating  and  drinking  a  remedy 
against  uncleanness,  122. 

Temple  of  the  Lord,  to  be  resorted  to,  135. 
what  it  is,  230. 

Temples,  in  Tertullian's  time,  Christians  had 
none  but  common  houses,  227.  dedicated 
to  no  saint,  till  that  abuse  began  in  Jus- 
tinian's time,  228.  gorgeousness  in  deck- 
ing, disapproved  in  early  times,  though 
borne  with,  228,  &c. 

Testament,  the  New,  a  more  lively  image  of 
our  Saviour  Christ  than  any  other,  236. 

Thief  upon  the  cross,  saved  by  faith  without 
works,  43. 

Time,  how  they  who  have  wisdom  from  God 

value  it,  437. 
Traditions,  devised  by  man,  what  they  be,  2. 

of  the  Romish  church,  their  effect,  51. 
Treason  cannot  be  hid,  103. 
Trentalles,  51,  245. 

Trinity,  2.    distinction  of  Persons  in  the,  2, 

36l",  389,  408,  481. 
Try  himself,  every  Christian  should, &c.,  38. 
Turning,  from  God,  several  ways  of,  71,  &c. 

of  God  from  man,  73. 

Unbelief,  the  children  of,  be  of  two  sorts,  78. 
Uncleanness,  remedies  against,  122. 
Ungodly,  who  they  be,  335. 
Union,  with  Christ,  a  great  cause  of  joy,  85. 

blessed  consequences  of,  85.    who  have 

it,  400. 

Unity,  required  of  God  among  Christians, 
128. 

Vain-glory,  of  all  vices  most  universally 

grafted  in  all  mankind,  9. 
Visitation,  of  the  sick,  not  a  sacrament,  317. 
Vocation,  certainly  of  the  Christian's,  how  to 

be  declared,  340. 


TO  THE  HOMILIES. 


663 


Washpof,  what  meant  when  Moab  is  so 

called,  330. 
Water-fowls,  on  what  ground  some  eat  them 

as  well  as  fish  in  fasting,  258. 
Wafer,  holy,  310. 

Wheel,  wherefore  it  turneth  round  {Augus- 
tine), 247. 

Whitsuntide,  feast  of,  its  origin,  406,  &c. 
Whoredom,  sermon  against,  108.  forbidden 

by  Vllth  commandment,  108.    what  men 

become  by,  114.    all  evils  meet  in,  115. 

punishments  with  which  God  has  plagued, 

118.    laws  devised  by  man  against,  119. 

how  to  avoid,  121. 
Wife,  duties  of,  to  husband,  449,  &c.  why 

more  than  one  allowed  to  the  fathers,  331. 

case  of  the  philosopher  who  had  a  bad 

wife,  456. 

Wisdom  of  this  world  to  be  renounced,  436. 

Word  of  God,  they  who  neglect  it  have 
turned  from  God,  72.    the  withdrawing 
of  it  from  us,  one  of  God's  sorest  judg- 
ments, 73.    the  great  evil  of  rejecting  the, 
78.    living  waters,  with  which  we  should 
wash  ourselves,  399.   who  are  instructed  | 
in  the  knowledge  of  it  by  the  Holy  Ghost,  | 
412.    the  ignorance  of,  what  evils  it  has  I 
produced,  525.    princes,  subjects,  &c.,  | 
must  learn  out  of  it,  531.    the  shining 
lamp,  &c.,  532. — See  Holy  Scripture. 

World,  this,  what  they  have  done  who  are  ' 
entangled  with  the  cares  of,  &c.,  72.  the 
whole,  what  meant  by  it,  381. 

Work^,  all  our,  imperfect  and  impure,  13, 
14.   good  works  not  to  be  done  with  a 


view  to  be  justified  by  them,  19.  spring 
from  faith,  20.  do  not  justify  us,  24.  can- 
not be  done  without  a  lively  failh,  26,  40, 
41.  he  hath,  whosoever  receiveth  grace 
{Augustine),  248.  go  not  before,  but  fol- 
low justification  {Augustine),  three' 
reasons  why  they  should  be  done,  248. 
different  sorts  of,  252.  to  seek  justifica- 
tion by,  is  to  direct  them  to  an  evil  end, 
&c.,  253.  do  not  make  a  man  good,  but 
are  done  by  him  who  is  first  made  good 
by  the  Spirit  and  grace  of  God,  348.  done 
from  thankfulness  for  redemption  by 
Christ's  death,  348.  works  that  seem 
good,  without  faith,  are  like  the  course  of 
a  horse  that  runneth  out  of  the  way,  42. 
of  God's  moral  law,  the  works  of  faith,  45. 
of  supererogation,  or  overflowing  abun- 
dance, 50.  to  put  any  confidence  in,  is 
mere  blasphemy,  &c.,  247,  252.  to  what 
end  evil  men  do  their  works,  348.  men 
addict  to  the  advancing  of  their  own 
works,  content  with  no  answer,  &c.,  349. 
godly  and  reasonable  men  not  puffed  up 
with  confidence  in  their  works,  &c.,  349. 
they  who  ascribe  the  honour  of  their  works 
to  themselves  are  justiciaries  and  hypo- 
crites, 423.— See  Christ,  Faith,  God,  Grace, 
Heaven,  Justification,  Mercy,  Merit. 

Zeal,  of  holy  men,  in  sharply  rebuking  vice, 
vindicated,  134.  sources  from  whence  it 
springs,  135.  good,  examples  of  it,  134, 
135. 


INDEX   OF  TEXTS 


EXPLAINED  OR  REFERRED  TO 

IK 

THE  HOMILIES. 


GFA^ESIS 

29.  24 

331 

23.  30 

249 

2.  2,  3  . 

303 

29.  29 

331 

26.  1 

197 

2.  16,  17 

375 

29.  30 

332 

26.  13 

163 

3.  1,  &c. 

490 

30.  3 

331 

3.  6 

266 

33.  9 

331 

NUMBERS. 

3.  8,  9,  &c.  . 

490 

9.  10 

403 

3.  15 

358 

EXODUS. 

11.  1,  33 

513 

3.  16  . 

* 

490 

2.  11 

33 

11.  31-33 

76 

3.  17 

375 

13.  14 

395 

12.  10 

513 

3  17  23  24 

490 

1^.  15 

394 

15.  32-36 

304 

3.  19 

9 

14.  22 

34 

16.  31,  32,  33, 

35*  . 

513 

3.  23           .  . 

266, 

459 

14.  28 

379 

16.  32 

103 

4.  4 

33 

16.  7,  &c.  . 

514 

21.  9 

383 

4.  8  . 

118, 

403 

17.  11, 

12 

286 

22,  18 

160 

6.  1,  2 

117 

20.  1-6 

163 

23.  21 

165 

6.  6  . 

10 

20.  4 

163,  197, 

225 

25.  2  . 

221 

6.  22 

33 

20.  8 

302 

25.  4 

119 

7.  17  . 

10 

20.  14 

108 

25.  8  . 

.  135, 

466 

7.  23 

379 

22.  11 

63 

25.  9  . 

119 

9. 21  . 

332 

25.  8, 

?  . 

145 

11.31 

33 

31.  18 

163 

DEUTERONOMY. 

12.  3  . 

358 

32.  1 

46 

4.  1,  2  - 

160 

12.4 

33 

32.  6 

268 

4.9     .  . 

160 

12.  17 

118 

32.  19 

135 

4.  12 

160 

14.  4,  10,  14,  &c. 

515 

34.  6 

473 

4.  12,  16  . 

222 

15.  6  . 

383 

40.  I 

305 

4.  15,  19  . 

193 

16.3 

331 

4.  16-19 

160 

16.  4  . 

332 

LEVITICUS. 

4.23-28  . 

161 

17.  4,  5  . 

332 

11.  44 

114 

4.  24  . 

422 

19.  1-23 

268 

16.  29, 

30 

248 

5.  6-10  . 

163 

19.24  . 

118 

379 

17.  7 

221 

5.  8  . 

187 

19.  32 

332 

19.  2 

114 

5.  8,  9 

201 

19.  33,  34  . 

267 

19.  9, 

10  "  . 

444 

5.  32  . 

531 

20.  4 

118 

19.  14 

213 

6.  5 

471 

21.  23 

63 

19.  30 

.  145, 

153 

6.  13  . 

63 

22.  10 

33 

19.  35,  36  . 

442 

7.5 

165 

22.  18 

*  33 

358 

20.  3 

221 

8.  3  . 

424 

24.  3 

63 

20.  10 

119 

9.  10 

163 

26. 4           .  . 

358 

23.  16 

406 

10.  14 

203 

27.  41 

403 

23.  27- 

-32*  . 

248 

10.17  . 

334 

666  INDEX  OF  Ti;XTS. 


14,         O  • 

• 

• 

1  DO 

9J.   1  Q 

• 

• 

1  fti 

JUL 

4  I\.li\ljro. 

15.  11 

• 

342 

25.  10-35 

134 

12.4,5    .       .  241,348 

IRQ 

-  • 

* 

tUD 

9fi  "7 

1  ft  1 

lU  1 

13.11         .       .  .166 

17.  14  15 

* 

531 

9fi  7  S  Q 

502 

1ft   A.                       1  7Q   91ft  99^ 
lO.*          .             L  1      4 10,  440 

17.  15 

497 

26.  8 

101 

92                                   9d1  9dH 

19.  14 

441 

9R   Q  Arn 

501 

94.    1 7  9ft  R7 
4t,  It,  40            ,          .  Of 

99  9^ 

* 

119 

9fi  Q    1ft  11 

4\),    i7.    lU,  11 

1  fti 

lU  1 

9*^    1    7  R7 
40,  i— 1           .          .  .0/ 

23.  17 

109 

24.  19-21 

* 

* 

* 

444 

9  S 

AMUEL 

1  CHRONICLES. 
29.  14      .       .       .  423 

25.  5-9 

329 

1.  2  &c. 

501 

25.  10 

330 

1.  8—10 

* 

102 

4  UxlKUlMULiriO. 

27.  15 

162, 

L97, 

223 

1.  11  12 

501 

1    11    1  o  one 
1  . 1 1,  1^  .         .         .  41)0 

27.  17 

* 

* 

442 

1.  14  15 

* 

501 

2.  6            ...  144 

27.  18 

213 

1.  u',  16  . 

102 

6. 10       .       .       .  145 

27.  26 

* 

377 

1.  17  . 

501 

6.  18          ...  144 

29.  5 

276 

3.  27 

403 

b.  ly         ,        .        .  14* 

31.11,12  . 

226 

5.  13  . 

332 

0     OA  OOrt 

b,  oU   .        ,        .        .  40i) 

31.  16 

221 

7.  18 

514 

TOO  ICC 

lo.  0        .        .        .  Ibo 

32.  35 

97, 

128 

11.  1  . 

• 

462 

14.  3  .       .       .       .  165 

11.4,15,17  . 

475 

1  K    0    1  e                                   1  CK. 

lo.  0,  lo          .       .  iba 

JOSHUA. 

19  Q 

1 4,  u  « 

* 

462 

17.  6           ...  165 

6.  20 

34 

12.  1 1 

462 

OA  n  A 
40.  »         .         .         .  * 

9.  15 

66 

12.  13 

* 

294 

OA     1 0    00  OOC 

40,  lo,          .         .         .  ^oO 

10.  12,  13 

286 

19  1 

1.4,  lO  . 

475 

00    Q                                          1  Rfi 
4U.  0         ,         ,         .  Ibo 

24.  14 

• 

170 

12.  13 
12.  16 

378 
249 

29.  25         ...  208 

OA     1     C  OOfZ. 

00,  1— b     .        .        .  ooD 

JUDGES. 

12.  18 

514 

30.  10.        ...  336 

11.  30-39 

D  1 

lo.  4o,  4\) 

9fiQ 
4\jO 

31.  20,  21        .       .  165 

14.  8  . 

OoO 

ID.  i.4 

.  514, 

f^i  ^ 

tJ  1  u 

33.  12          .        .        .  o24 

16.  25 

46 

lb.  lU— 1-4 

431 

19  1  ^  d.fiQ 

00.   1/4',   10               .             .  ^tUs7 

20.  26 

250 

Id     11  TO 

lb.  11,  14 

lb.  41,  46 

131 
515 

34.  3, 4       .       .       .  165 
36.  15-9         ,       .  336 

1  SAMUEL 

17.  1,  &c. 

514 

NEHEMIAH. 

1.  13 

314 

17.  23 

379 

515 

2.  7,  8 

428 

18. 5  . 

* 

514 

1. 4     .       .       .  .250 

12.  14  . 

495 

18.  7,  8,  9 

515 

ESTHER. 

13.  14 

* 

475 

18.  9  . 

* 

514 

4.  16       .        250, 286,  315 
5. 2,  3         .       .       .  286 

15.  3 

72 

18.  9,  10  . 

103 

15.  10,  11  . 

* 

20.  22 

515 

15.  11 

73 

21.  1-9  . 

67 

T/-vT> 

JUr>. 

15. 22-26  . 

7^ 

24.  14  . 

509 

510 

1.  21        .        .        .  4ol 

15.  23  . 

78 

24.  15  . 

379 

0.  7      .         .         .         .  'IbU 

16.  7 

* 

324 

13.  12      .       .       .  9 

16.  12,  &c. 

502 

1 

KINGS. 

14.  1—4       ...  10 

16.  14 

78 

3.  5-13 

296 

16.  15      .       .       .  9 

17.  12 

410 

5.  5 

305 

00    1  A                                           A  O'y 
44.  14             .          .          .  ^4f 

17.  35,  49 

* 

388 

8.  27  . 

144 

00      O*^  OOyI 

44,  41,,,  4\)'t 

18.  6,  7  . 

8.  43 

11 J 

24.  1    .       .       .       .  437 

18.  8,  9 

• 

ii\j4 

11.3  . 

• 

^^9 
004 

28.  11      .       .       .  425 

18.  10,  11 

14.  5-16  . 

32,  8   .       .       .       .  425 

18.11 

• 

14.  9  . 

• 

1 DD 

34.  30      .       .       .  491 

18.  11,  14,  30 

15.  12 

1  Rfi 
IDO 

36.  7   .       .       .       .  491 

18.19,20  . 

* 

100 

16.  32 

• 

1  RR 
1 00 

38.  36      .       .       .  425 

19.  10,  11 

lOO 

17.  1 

9QR 
^oD 

20.  16,  17,  42 

63 

17.  5,  6 

354 

PSALMS. 

20.  31 

100 

17.  8-16 

351 

1.  1     .       .       .       8,  334 

22.  11-19 

502 

18.  22 

286 

1.2         .       .  435,531 

24.  2-7 

501 

18.45 

46 

1.3     .       .       .  .32 

24.4.  . 

100 

21.  17-24 

261 

2.5         ...  5.30 

24.  6,  &C. 

100 

21.27 

250 

5. 4     .       .       .  119,379 

24.  10 

100 

21.  27-29 

261 

5.  5,  6      .       .       .  27 

INDEX  OF  TEXTS. 


667 


O.  7 

1  /I  K 

140, 

1 KO  OAO 

loo,  oUo 

OK     1  A 

oO.  lU       .         .  . 

oon 

dsy 

1  <i 
lb. 

4yD 

<y  n 

/.  y  . 

2S9 

OK  11 

bo.  11.         .  . 

OOQ 

doy 

1  C  A 

J  b.  4 

422 

O  A 

• 

381 

OC     1  K 

ob.  10       .        .  . 

A  -70 

4  /d 

1  C  Jl-.-  OQ 

lb  Gc  ^y 

A  no 

.      .  4yo 

o   r  o 
o.  b,  o 

356 

00  9A 

©y.  zv  ,  . 

.  475 

1  7  OA 

1  /  .  ^4  . 

KOA 
OdU 

in  1  e 
iU.  lb  . 

• 

A  no   /I  no 
49/4,  4yo 

n  1    1  0 

yi.  Id  . 

A  1  "7 
41  / 

1  Q  0 

KOA 
OdU 

oon 

OK  11 

yo.  11.  . 

.       /  0 

1  Q     1  "7 

ly.  1  /  . 

0  'I  1     O/f  K 

.          d41,  d4o 

14.  1     .  . 

427 

QC  K 

yo.  0 

1  ftO 

Ibd 

OA  1 

ZV,  1       .  . 

272 

14.  1— o 

do  / 

V  1.  1     ,  , 

1  RO 

.  Ibd 

OA  0 

ZO.  d  . 

1  0  K 
idO 

1  /t  Q 

14.  d     .  , 

• 

d  /b 

1  AA  0 

iUU.  d         .  . 

/199 

4/4^ 

OA  A 

ZD.  4      .  . 

Adt 

.        .    4b  1 

1  «^  /I 

10.  4  . 

ft/1 

b4 

1  AO 

lUd         .           .  . 

A79 
<     4  /  /4 

9A  90 

ZV.  Zo  . 

A  AO 

•           .  44/6 

1  Q 

lo.  . 

09  1       0  1 
d/i  1,  Od  1 

1  AO    1  9 
lUd.  L,  Z  . 

4d4 

91  1 

ZL.  1      ,  . 

.      .  4yo 

lo.  ou 

/I  Q  1 

.       4y  i 

1  AO  Q 

lUd.  0  .  . 

9Q  1 
■     Zv  1 

91    1  "7 

ZL.  1  1  , 

0'70 

•  ZtZ 

1  Q  "y 

ly.  / 

• 

.  4db 

1  AO   1  0 

lUd.  Id       .  . 

ATO 
4  1  0 

09  9Q 

A.Z.  Zo  .  , 

A  AO 

•         .  44,6 

1  Q  in 

ly.  lu 

Q 

•  d 

1  AO  09 

iUd.  ZZ           ,  . 

OA9 
.  OvZ 

90  1 

Zo.  1  • 

.        .        dy  / 

1  Q    1  O 

ly.  1/6  .  . 

• 

19    t  A 
IZ,  14 

1  A/t  K 

1U4.  0        .  ■ 

4^0 

90    9n  91 
ZcS.  ZV,  Zl  . 

9*79 
•      Z<  Z 

OA  a. 
Z\3,  b 

/I  n  1 
491 

1  A/1      1  A  IK 

1U4.  14,  10   .  . 

9"/ K 

ZiO 

90    9Q  OA 
Zo.  Zv,  dU 

270 

Ol  1 

/I  Q 1 
.     4y  1 

1  A/I  9Q 

iU4.  Zb  , 

A9fl 
4.40 

00    01  Ot 
Zo.  oL—oO 

9'7A 
ZiV 

AiAt,  Alii  . 

.  dUo 

1  nfi  ft 

lub.  b  .       .  • 

1  A 
•  14 

OA    1  ft 

/i4,  lb  • 

1  1    O'^T  OQA 
.    11,  dOO,  doU 

A  rr9 
4/^ 

1  f\-/  1 
lU/.  i  . 

9Q/1 
/6y4 

OC  A 

Zo.  4     .  . 

1  OA 

ld4 

o-r  /I 
lit.  'k 

OAO 
dUO 

1  AQ  1 

lUo.  1   .  . 

090 
.  d^d 

Oft  K 

Zo.  0  . 

1  OA 

ld4 

/i/.y 

• 

77 

1  1  K  1 

1  10.  1           .  . 

07A 
d  /U 

Oft    1  1 

Zo.  11.  . 

onn 

.      •  dyu 

QO 

A  "79 
4 

1  1  K  1 
1  10.  1  . 

/I  90 

28.  15,  16 

461 

QO  K 

• 

/I  -70 

,     4  /o 

1  1  K  0 

1 10.  y      .  . 

1  ftO    1  R/1 

Ibd,  lb4 

28.  19  . 

.  493 

999 

•  zzz 

lift  "y 

lib./.       .  . 

Q  1 

.      y  1 

28.27 

351 

o4.  1 

• 

QA9 
.  dU.4 

lie  IK 

1  lb.  10    .  • 

Ql 

y  1 

29.  2,  4 

.  493 

o4.  y 

/)  I^A 

404 

1  1  Q     0  0 

1 1 0.  0,  y  . 

,       Od  1 

31.4 

271 

o4.  lU  , 

d04 

1 1 Q     1 AK 

1  ly.  luo  . 

0  /10ft 

.        d,  4db 

OO.  4  . 

OOQ 
.  ddO 

1 99  1  0 

izz.  1,  y     .  . 

9AC 
.  ZVb 

ECCLESIASTES. 

Qft  1 

Ob.  1     .  . 

• 

OQO 

dyd 

1  OT  1 

IZ  1 .  L 

OAO 

/^Ud 

3.  1,  4  . 

.  259 

<lft  ft 

Ob.  b 

9AO 
.  ^Ud 

1  9Q     1  A 

LZb.  1-4 

AK  1 
.     40 1 

3.  13 

464 

QV   1  ft 

o/.  lb  .  . 

AA'i 

44d 

1  90  0 
IZo.  Z 

ARA 
,  4b4 

5.  1,  2  . 

.  152 

Af^  ft 
40.  b 

4y^,  4yd 

1  OA  0 

IdU.  d  .            .  . 

O/l  Q 
.  d4y 

7.  20 

12 

1 Q 

40.  lo  ,  . 

• 

901 
Zo  1 

130.  7  . 

1  K 

.  10 

8.  2  . 

.  491 

A'7  9 

A  Q9    /I  QO 

4y^,  4yd 

1  09    1  "V 

90A 
.  ZoV 

10.  16  . 

490,493 

AQ  "7 

4y.  / 

1  A 

14 

135.  15 

1  «A 

,        1  b4 

10.  16,  17,  20 

.  491 

OU.  /— 1^  • 

9  AO 

1  0  K    IK    1  0 

loo.  10,  io  . 

1  fiO 
1  bd 

10.  17 

493 

'^'^    1 9 

Oo.  1/i  .  . 

• 

A  9*7 
.      4^  / 

1  O'y  K 

Id/.  0           .  . 

.  dUo 

10.20. 

.     104,  514 

OU.  14  . 

/t  O/l 

.  4d4 

1  on  01  00 
Idy.  Zi,  ZZ  . 

OOQ 

Zoo 

11.  3 

299 

Kr\   ■}  A  90 
OU.  14— ,*o  • 

9QQ 

142  . 

472 

11.  9  . 

.  466 

OU.  10  . 

90/1  OIK 

,  .4y4,  dio 

143.  2  . 

12,  14 

Pin  9Q 

OU.  /4o  .  . 

• 

.  4U.4 

143.  7  . 

77 

ISAIAH. 

01.  . 

A  "^O 

4/  .4 

144.  6  . 

.  338 

1.  13,  14  . 

254 

01.0     .  . 

• 

1  0 
iZ 

145. 18  . 

291 

1.  16  . 

.  468 

f\l 

0  i .  0  • 

1  0 

1/6 

1.  16,  17  . 

484 

'^l  Q 

01.  y    .  . 

OCA 

.  ^bU 

PROVERBS. 

1.  20  . 

.  334 

f^  1  11 

01.11  . 

/  / 

2.  14  . 

.  114 

3.  16-23  . 

277 

is; 

01.  10  .  . 

• 

A  f\-f 

4U  / 

3.  3,  4  . 

444 

5.  1,  2  . 

.  75 

0 1.  1  / .  . 

A  '79    /I  TO 
4  /  4/0 

5.  15  . 

.  460 

5.  5,  6 

75 

fiR  A 

Ob.  4     .  . 

8 

7.  16, 17  . 

275 

5.11,12  . 

22,  265 

0 /.  / 

000 

oZo 

8.  15,  16 

.  491 

5.  13 

530 

ftA  Q 

bU.  0 

• 

330 

8.  15,  17  . 

96 

.'>.  18  . 

.  379 

CO    1  9 

bo.  1,  z 

308 

8.  31  . 

.  422 

5.  24 

4 

CO    1  1 

bo.  11. 

• 

63 

10.  3 

351,  354 

6.  9  . 

.  531 

ftO  9 

bo.  ^ 

338 

10.  4  . 

.  461 

7.  14 

358 

72.  8  . 

.  386 

10.22 

428 

19.  4  . 

.  495 

73.  27 

420 

11.22  . 

.  281 

22.  1,  2  . 

493 

75.  10  . 

.  330 

11.24 

351 

26.  12  . 

.  423 

78.  30,  31,  50 

513 

12.  11  . 

.  461 

27.  11 

531 

82.  6  . 

.  493 

14.  28 

511 

29.  13  . 

47,315, 471 

83.  17 

338 

1.5.  1    .  . 

.  134 

21.  1-3 

.  71 

84.  3  . 

.  42 

15.  25  . 

443 

31.  3 

71 

668  INDEX  OF  TEXTS. 


31.  6 

485 

7.  26  . 

530 

HABAKKUK. 

37.  6,  36  . 

.  468 

16.  49 

268, 

461 

2.  4  . 

... 

32 

38.  20 

113 

18.  21  . 

485 

2.  18 

194 

40.  6,  7 

10 

18.  23 

468 

2.  18,  19 

166 

40. 18 

163,  164 

18.  27  . 

478 

40.18-20  . 

.  193 

18.  32 

78 

HAGGAL 

40.21 

193 

33.  11  . 

78, 

485 

1.  4,  6  . 

242 

40. 21-25  . 

.  163 

33.  19 

79 

1.6-9 

443 

42.  5 

334 

34.  24  .  • 

358 

1.  9-11 

148 

42.  8  . 

64,  163 

37.  24 

358 

42. 17 

163 

ZECHARIAH. 

43.  10,  11  . 

34 

DANIEL. 

5.  1-4 

69 

43. 16 

334 

3.  27  . 

34 

7.  9,  10 

71 

44. 9  . 

.  164 

4.  33 

379 

'7.  13,  14 

72 

50.  4 

407 

4.  35  . 

422 

8.  19 

.  249 

50.6  . 

.  153 

4.  17 

442 

9.  9  . 

358 

53.  4 

369 

6.  22  . 

34 

11.12,13  . 

358 

53.  4,  5 

.  377 

7.  14 

358 

13.  9 

294 

53.  5 

369 

9.  7,  5  . 

14 

53.  7  . 

57, 

130,  153 

10.  3 

250 

MALACHT 

54.  7,  8  . 

291 

11.  16  . 

422 

2.  2 

528 

55.  7  . 

473,  474 

11.  37,  36 

233 

3.  1  . 

358 

56.  7 

145,  153 

11.  38. 

208 

3.  5 

69 

58.  3,  4,  5  . 

.  254 

4.  5  . 

358 

58.  7 

279,  342 

HOSEA. 

58. 9  . 

• 

.  262 

4.  6  . 

530, 

531 

TOBIT. 

59.  2 

469,486 

4.  11  . 

271 

4.  7-16 

342 

61.8  . 

.  233 

5.  5,  6 

71 

4.  10 

346 

63.  16 

.  34,  290 

6.  1 

474 

12. 8  . 

260 

65.  2  . 

.  438 

6.  6  . 

.  71, 

401 

65.  24  . 

293 

8.  13  . 

71 

HJDITH 

66.  1  . 

.  143 

9.  15 
13. 9  . 

153 
16 

4.  10 
8. 17 

*  .  * 

9 

315 

JEREMIAH. 

13.  11 

495 

9.  1  . 

9 

2.  13 

290 

13.  14  . 

388 

9.  11 

291 

4.  1  . 

474, 

476,  485 

14.  1 

485 

10.  3  4 

23 

282 

4.  2  . 

63 

14.  2  . 

80,  485 

13.  2  8 

268 

5.  8  . 

.  273 

13.  4-9 

286 

6.  26 

9 

JOEL. 

7. 4  . 

151,  229 

1.  5  . 

266 

ESTHER. 

7.  11 

153 

2.  12,  13 

.  254, 

468, 

'1 69 

14.  16  . 

282 

7.  24  . 

.  72 

2.  13 

472,  473 

8.  7  . 

437 

2.  15-17 

315 

WISDOM. 

9.  23  . 

.  428 

2.  23,  24 

444 

1.  5  . 

438 

9.  24 

435 

2. 32  . 

a  \ 

288 

2.24  . 

490 

10.  3,  4,  5  . 

.  232 

4.7  . 

90 

17.  7 

32 

AMOS. 

5. 

531 

17.  10  . 

.  289 

5.  4,  5 

205 

5.  15,  16 

90 

17.  13 

420 

6.  1-3  . 

97 

18.  18  . 

.  530 

JONAH. 

7.  1  . 

10 

22.  29 

10 

1.  17  . 

388 

7.11  . 

436 

23.  23,  24  . 

.  427 

2.  10 

388 

7.  16 

425 

24.  7 

476 

3.  4-9  . 

261 

7.  14  . 

436 

24. 9  . 

.  488 

3.  4-10 

315 

7.  17,  18 

436 

25.  34 

9 

3.  5  . 

250 

8.  21  . 

429 

26. 13  . 

.  473 

3.  5,  10 

483 

9.  10 

434 

31.  18 

476 

3.  10  . 

262 

9.  13  . 

9.  13-17 

434 
426 

EZEKIEL. 

MICAH. 

13  &  14 

224 

6.  3-7  . 

.  166 

1.  3  . 

166 

13.  1 

435,  530 

6.  13 

164 

5.2  . 

358 

13.  1,  3 

90 

INDEX  OF  TEXTS. 


669 


13.  10  .       .       .  213, 

216 

3.  2  . 

.  467 

12.  7 

401 

13.  14,  15 

164 

3.  7  . 

135 

12.  10—14  . 

.  48 

13.  17—19  . 

222 

3.  7,  8  . 

.  483 

12.  13 

153 

14.  1,  27 

222 

3.  11 

11 

12.  25  . 

134,  610 

14.7,8 

162 

3.  16  . 

.  361 

12.31 

474 

14.8 

213 

3.  17  .  363, 

408, 

433,  470 

12.  33  . 

.  410 

14.  12  ... 

220 

4.4 

2,  3 

12.  36 

.  12, 

132,  152 

14.  12,  13 

162 

4.  9  . 

*168, 

206,  490 

12.41. 

.  120 

14.  13  . 

198 

4.  17 

467 

13.  9,  43  . 

531 

14.  15     .       .  . 

220 

4.  23  . 

.  147 

13.  14,  15  . 

.  531 

14.16.  . 

216 

5.  3 

416 

13.  19  . 

531 

15.  4,  5  . 

162 

5.  8  . 

.  123 

l.S.  25  . 

.  462 

16.  8  . 

431 

5.  16 

.295, 

371,  392 

13.  54  . 

147 

16.  12      .       .  . 

421 

5.  17  . 

.  364 

13.55. 

.  134 

16.  26  . 

424 

5.  23 

479 

14.  6—10 

268 

5.  26  . 

.  299 

14.7—11  . 

.  67 

ECCLESIASTICUS. 

5.  27,  28  . 

109 

14.  29,  30 

383 

1. 21  . 

37 

5.  39  . 

.  441 

15.1,2 

.  110 

3.  26 

224 

5.39,40  . 

329,  333 

15.  2 

48 

3.  30  , 

346 

5.  39,  44,  45 

.  128 

15.  3,  8 

.  61 

4.6  ... 

344 

5.  39—48 

153 

15.  7-9  . 

47 

5.  2-6  . 

487 

5.  43—46  . 

.  56 

15.  8  . 

.  315 

6.7  ... 

487 

5.44 

298,  371 

15.  8,  9  . 

471 

7.1,3. 

474 

5. 45  . 

372,  392 

15.  9  . 

.  47 

7.  15 

460 

5.46,47  . 

372 

15.  10,  11 

110 

10.  13  . 

71 

6.  2  . 

.  253 

15.  19,  20  . 

.  110 

11.3 

487 

6.  3  . 

333 

15.  22,  24 

378 

11.4  . 

278 

6.  6  . 

.  314 

15.22-28  . 

.  287 

13.  13      .       .  . 

224 

6.  9  . 

288 

15.  24 

12 

15.  1  . 

37 

6.  9—13  . 

285,  296 

16.17. 

.  475 

19.  2 

271 

6.  12 

291 

16.  23  . 

135 

23.11. 

65 

6.  19  . 

.  91 

16.26. 

.  345 

28.  2 

372 

6.  23  . 

42 

17.  5 

290,  433 

31.20. 

271 

6.31,33  . 

.  275 

17.  21  . 

.  261 

31.  29      .       ,  . 

271 

6.  32 

284 

17.  25 

521 

32.  24  . 

32 

6.  33  .  149 

,292, 

295,  353 

17.  25,  &c.  . 

.  505 

33.27  . 

462 

7.  3,  4,  5  . 

.  531 

17.  27 

105 

35.  1,  6,  7  . 

343 

7.  7  . 

531 

18.  4  . 

.  521 

35.  17,  IS 

325 

7.  7,  8  . 

7,  284 

18.  6,  7  . 

213 

41.  1  . 

81 

7.  16 

348 

18.  8,  9 

.  333 

44.  20,  23 

33 

7.  20  . 

.  418 

18.  19,  20 

314 

7.  24 

3 

18.  20  . 

'l49, 

242,  457 

BARUCH. 

8.4  . 

.  480 

18.23  . 

492 

1.  11  . 

496 

9.  9  . 

410 

18.  35  . 

.  372 

2.  6,  12  . 

14 

9.  12  . 

12 

19.  9 

116 

3.  28  . 

531 

9.  13 

.364 

19.  16,  17  . 

.    .  44 

6  

164 

9.  15  . 

.  259 

19.  18,  19 

44 

6.  9,  39 

221 

9.  37 

214 

20.  21  . 

.  297 

6.11 

165 

10.  10  . 

.  277 

20. 25  . 

621 

10.  20  . 

407 

20.  28  . 

.  521 

SUSANNAH. 

10.  22  . 

.  365 

21.  12  . 

153,  245 

42.  44  . 

286 

10.  33  . 

475 

21.  13  .  . 

.  145 

10.  37  . 

.  55 

21.  22  . 

286,  369 

1  MACCABEES. 

10.42 

344 

21.  33  . 

.  75 

16.  16     .       .  . 

268 

11.15. 

.  531 

22.  . 

286 

11.  19 

134 

32.  2  . 

.  492 

MATTHEW. 

11.28. 

290,  364 

1  22.  12 

.  4,396 

1.  18  . 

409 

11.29 

126,  136,416 

|22.  12,  13  . 

.  312 

1.20,  21  . 

378 

11.30. 

.  279 

22.  13,  25,  34 

493 

1.21  . 

364 

\  12.  1,  2  . 

48 

22.  21  . 

.  106 

2.  1  . 

361 

il2.  4  . 

.  145 

j  22.  29  . 

.    5,  329 

57 


670 

INDEX  OF  TEXTS. 

22.  37  . 

56 

14.  36 

297 

16.  15. 

48 

23.  8 

521 

14.  38  . 

.  285 

16.  19-23 

82 

23,  14,  15  . 

51 

16.7 

387 

16.  19-25  . 

.  268, 

277 

23.  16 

48 

16.  9,  12  . 

.  386 

16.  19-26 

298 

23.  16,  27,  33 

135 

16.  15 

218 

16.  22  . 

86 

23.  21 

145 

16.  30,  31 

531 

23.  23,  24  . 

49 

LUKE. 

17.  1  . 

403 

23.  25,  26 

47 

1.  9,  10 

.  147 

17.  1,  2  . 

213 

24.  5,  24  . 

418 

1.  15       .  . 

11 

17.  10  . 

.    *  12, 

348 

25.  21 

430 

1.19,27  . 

.  360 

17.  17 

402 

25.  30  . 

112 

1.35 

409 

18.  1-7 

287 

25.  34-40 

240 

1.  52  . 

.  136 

18.  10 

145 

25.  40  . 

92,  341 

344 

1.67 

409 

18.  10, 13  . 

252 

25.  41 

490 

1.  74,  75  . 

113,  393 

18.  14  . 

12 

25.  46  . 

36 

2.  1,  &c.  . 

504 

18.  19  . 

12 

26.  18 

404 

2.  3  . 

.  505 

•  18.  27  . 

390 

26.  26  . 

398 

!  2.  4.  5 

105 

19.  8  . 

.  483, 

484 

26.  26-28 

395 

2.  7 

.    505  1  19.  9 

469 

26.  28  . 

396 

[  2.  14 

389 

1  19.  44  . 

.  437 

530 

26.  38,  39 

88 

2.  25-38 

.    309  i  19.  45 

L53 

26.  39  . 

57,  297 

1  2.  29,  31  . 

91 

119.46. 

.  145, 

245 

26.  50 

372 

j2.  34  . 

337,  361 

i  19.  47  . 

147 

26.  61  . 

1.50 

2.  37 

145 

20.  25  . 

.  505 

521 

26.  69,  75 

475 

2.41,46  . 

.  148 

21.8 

418 

26.  75  . 

482 

[2.46 

149,  154 

21.34. 

266 

27.  1,  &c. 

505 

,  3.  10,  &C.  . 

.  484 

21.36 

285 

27.  3,  4 

482 

4.  4  . 

3 

21.  37,  38  . 

147 

27.  4 

482 

4.  7  . 

.  168 

;22.  17  . 

396 

27.  5  . 

379 

4.  8  . 

168 

!  22.  25  . 

521 

27.  6 

151 

4.  15  . 

.    147  :  22.  27  . 

521 

27.  11  . 

521 

4.16 

147 

j  22.  42  . 

297 

27. 46  . 

379 

4.  18,  19  . 

.  364 

22.  46 

285 

27.  51  . 

378 

5.  8  . 

14 

;  23,  1  . 

505 

28.  5,  6  . 

386 

5.  33  . 

.    250  '  23.  3 

521 

28.  16  . 

386 

5.  34,  35  . 

251,  259 

23.  24  . 

505 

28.  19  . 

289,  408 

6.  25  . 

.    265 : 

23.  34  . 

130,  298,  371,  530 

28.  20  . 

327,  413 

6.  27,  28  . 

298 

23.  43  . 

86,  469 

6.  44  . 

.  39 

24.  13-15 

386 

MARK. 

7.  26,  28  . 

11 

24.  27  . 

.  386 

1.11 

361 

7.  37  . 

.  483 

24.  34 

386 

1.  14  . 

.  147 

7.  48 

469 

24. 45-47 

.  387 

3.  29 

474 

7.  50  . 

.  294 

24.  46  . 

467 

6.  1,  2  . 

.  147 

8.  8  . 

531 

24.  47  . 

.  470 

6.  18 

110 

9.  46  . 

.    521  1  24.  53  . 

146 

7.11,12  . 

.  48 

9.  48 

521 

7.  21 

110 

9.  62  . 

.  365 

JOHN. 

9.  29  . 

.  261 

10.  28 

376 

1.  12  . 

.  369 

9.41 

344 

10.42. 

3 

1.  14 

361 

9.  44  . 

.  121 

11.  2 

288 

1.  16  . 

15,  433 

10.  18 

12 

11.  2-4 

.  296 

1.  29 

15,  23,  360,  378 

10.  29  . 

.  55 

11.  9 

531 

1.41,45 

.  361 

10.  37  . 

297 

11.41  . 

.  346,348 

2.  15 

135,  245 

10.  42  . 

.  521 

12.  9 

475 

2.  16  . 

.     145,  154 

11.  15 

153 

12.  24  . 

.  293 

3.  2 

361 

11.16. 

.  154 

12.  45 

266 

3.  3  . 

.  63 

11.  17  . 

145,  245 

13.  10  . 

.  147 

3.  4 

409 

12.  17  . 

505,  521 

14.  24  . 

311 

3.5  . 

.  409 

13.  6 

418 

15.  4-7 

.  375 

3.  6  . 

409 

13.  13  . 

.  365 

15.  11-32 

468 

3.  14,  15 

.  383 

13.  22  . 

210 

1.5.  18  . 

.  14 

3.  15 

383 

13.  42  . 

.  121 

16.  9 

92 

3.  16  . 

.    380,  382 

INDEX  OF  TEXTS. 


671 


^    1 0 

o.  1 J     ,  , 

•        OO  1  ,  OOiif 

17  17 

q 

•  o 

1 A  91 
14.  4l- 

9Q 
-4.5 

OKA 

o.  • 

1  1  9 

17  90  91 

• 

A1  9 
410 

1  Pi  Pi 

10.  O 

.  ,111 

O.  OO     .  . 

.     OO,  zyy 

1  9A 

1  1  .  44        .  • 

QO 

15.  20 

.            .  ZOO 

1  Q  90 

1  A7 
14  / 

15.  21 

1  AH. 

.           .  140 

4.  20,  21,23 

.  205 

18.  36  , 

521 

15.  28, 

*29 

111 

4.  23,  24  . 

144 

18.  37  . 

• 

364 

15.  29 

.  167 

A  9/1 

OOQ 

.       .  Moy 

1 Q    1 O  11 

1  y,  lu,  1 1  .  . 

QQ 

yy 

16.  13 

one 

lilO  . 

•            ,  40D 

19.  11. 

• 

ODO 

16.  30, 

31*  . 

9af> 

.             .  UOA 

t'.           •  . 

Ql 

.     y  1)  ovo 

20.  16 

386 

17.  1,  2  . 

1  AR 

.          .  140 

1^7 

90    1 Q 

4u.  ly  .        .  • 

* 

9ftfi 
ooo 

1  /.  o 

.          .     O  /  1 

O.  . 

Q97  AQfi 

•^9  I 

90  91 

«U.  Oi        .  • 

91  1  A 

41.1,4           .  • 

9C9 

Oo4 

9ftfi 

OOD 

17  1ft 
1  /.  10 

1  7  9/1 
1  / .  44 

17.  28 

.            .  44.6 

1  /1Q 
.  14o 

A9Q 

•            .  440 

O.  4*  . 
O.  LO     ,  . 

* 

R  9Q 

A*^ 

.           .  40 

17.'  29 

1  QA 

.       •  ly^ 

R  An 

QA 

.          .  o4 

1 

1  •  o        .          .  . 

9ftPi 

ooO 

17.  30, 

31 

1  at 
.  Id/ 

D.  ^1-  /  . 

•          .        O,  oD 

1  Q 

1.  y  .       •  • 

• 

9ft7 
OB  / 

20.  21 

.  467 

R    Ry  RQ 

.          .     4  /  O 

1  1 

1 .  1  o     •         .  . 

• 

90fi 
ODD 

21.  27, 

*28 

150 

fi    1  9 

1  A7 

1    1 A 

1.  It         .  • 

• 

9^^ 
400 

22.  17 

.  145 

a  11 

o.  1  1  . 

1  1 n  AQA 
.            1  lU,  484 

1    1  ft 

97Q 
o  1  y 

23.  14 

67 

ft  19 

QRA 

9   1  A 

4.   1— "*         .  . 

A07 

A7'i 
I/O 

24.  6 

.  151 

O.  . 

1  1  rt 

.           .           1  1  u 

9   1    Q   1  1 

4.    1,   i7,    1  1         .  . 

AOfi 

1DD 

o.  4*     •  . 

1 Q/1  AQO 

.    iy4, 4yu 

9    9 1 

4.  4 1             •  . 

• 

9ftQ 
4oo 

ROMANS. 

Q  Ad 

1 

•          .             1  o 

9  "^7 

4.  0 1       .           .  . 

• 

A7ft 
4  /  o 

1.  23 

lUO,  44^ 

fi  A'7 

A1  fi 

.          ,  410 

9  Afi 

4.  ID           .  • 

* 

90R 
.DUO 

1.  24 

.  167,  205 

Q  AQ 

1  ^A 

•          .  lo4 

9  Afi  A7 

4.  ID,  1/         .  • 

• 

1  Afi 
14D 

1.  25 

.  194 

in  Q 

lU.  o    .  . 

A1 

1 

O.  1               .  . 

1  A^i 
HO 

2.  5  . 

488 

in  Q 

A  19 

970 
O  /  D 

3.  9-15 

i 

10 

iU.  oU  . 

QR9 

A    9'-l  9A 

4.  40,  44  •  • 

* 

91  Q 

oiy 

3.  23-25  . 

1  Q 

1  1  99 

.            .            OD  i 

o.  o       .          .  • 

* 

135 

3.  25 

.  oo4 

19  Id. 

1  'iQ 

•           .1  OO 

!\    1ft  A9 

O.  lo,  44   .  . 

90fi 
ODD 

4.  3  . 

383 

19  Q1 

1^.  0 1  . 

QRA 

•           •  004 

f\    9  1 

O.  41      .           .  . 

I  A7 

II  / 

4.  17 

.  332 

1 9  99 

QR1 

.          .    oO  1 

p;  9Q 

D.  4y       .  . 

1  09 
1U4, 

1  Qft 

lyo 

4.  25 

OCA  00*V 

ob4,  oo7 

19  Qf\ 

•           .  OOU 

c    9Q  A1 

0.  .^y,  41      .  • 

• 

Al  1 
411 

5.  6,  7 

9'ia 

19 

IZ.  OO,  OD  . 

90 

O.  OU           •  . 

9RO 
OOU 

5.  8  . 

381 

1  9  40 

•           .           OO 1 

91 

O.  O 1      .           .  • 

* 

A70 
4/U 

5.  12,  19,  &c. 

.  490 

1  9  Afi 

q 

.         .  o 

1^  A9 

O.  14           .  • 

1  A7 
14  / 

.5.  17 

357 

1  ^  97 

7Q 

7  A9 

/ . 44      .           .  . 

• 

1  fi7 
1  D  f 

5.  18 

.  375 

1 A  R 
14.  O  . 

1 9   9Qn  A7n 

7  Aft  AQ 

/.  4C3,  4y  .  . 

* 

1 A9 
140 

5.  19 

378 

1/1  Q 

14.  y 

A^JR 

■          .  4oO 

7 

1.  OO      •           •  • 

• 

QO 

yu 

6.  4 

.  392 

1 A    1 ^  Id 
14.  lO,  Irt  . 

.       «Ol),  ooy 

7  'iQ 

/ .  oy        •  • 

QO 

yu 

6.  9 

393 

14.  i«J  . 

.        •  ow 

7  fiO 

/.  DU      .           •  • 

1  90 

1  OD, 

9Qfi 

4yo 

6.  9,  23 

.  380 

1 A    1  fi 

14.  lU  . 

Afift  A19 
.          4UO,  41.6 

ft   1ft   1 Q  90 

O.  lO,  1  i7,  4D  • 

9Q7 
4y  / 

6.  19 

391 

1 A  17 
14.  I  <  . 

All    A  1 Q 
.  41  1,  4l0 

Q  99 

O.  O^  ... 

'i7 

07, 

1  'i9 
lOO 

6.  23 

.  110,368 

1  A  91 

Q7    f^Q  Q7 

o  /,  oo,  y  / 

10    1    9   90  91 
lU.  1,  O,  OD,  Ol  . 

* 

91  A 
O  14 

7.  24 

348 

1 A  9^ 

14.  liO  . 

q 

.         .  o 

1  O  91^ 
lU.  40  . 

90R 
4U0 

7.  25 

.  433 

lA  9^  9A 
14.  *<J,  .vt  . 

.          .  Oo 

10   9*^  9fi 

ID.  40,  4D   .  . 

1  Rft 
1  DO 

8.  3,4 

.  19,  361 

1 A  9A 
14,  ^4 

.    o  / 

1  O  A9 

lU.  40      .  . 

9  1 
4  1 

8.  8,  12,  13  . 

.  113 

1 A  9Q 

14.  /6o  • 

QR9 

.           .  OO^ 

19  K 

1  4.  O   .           .  . 

9Qft 

91  (i 
OlO 

8.  9  . 

410,413,415 

1  A  <?A 
14.  OU  . 

1 

19   91  99 
14.  41— 40 

97ft 
4  /  o 

8.  10,  11 

.  368 

1  »^  A  fi 

1  0.  4,  U  • 

A1 

.           .  11 

19   9  9 

lo.  Z,  o  . 

• 

9'iA 
404 

8.  13 

368 

ID.  0     .  . 

A7R  AQA 
4/0,  4o4 

1  9  Pi 

lo.  O  . 

• 

90R 
OUO 

8.  15 

.  413 

1  »^    1  A 

10.  14  . 

1 1  n 
1  lU 

19    1 O  11 

lo.  lU,  1 1  . 

• 

1  9Pi 

loO 

8.  18 

371 

1  9fi 

AHQ  A19 
.     4Uo,  414 

19    1 A 

lo.  14  .          .  . 

• 

909 
OU4 

8.  26 

.    393, 435 

1  R  9 

ID.  /6  • 

<         .  OoU 

19    1 A   1 fi 

lO.  14— ID  . 

• 

1  AR 
140 

8.  27 

285 

16.  7  . 

415 

13.  15,  17  . 

147 

8.  31 

.  410 

16]  13  . 

327,  415 

13.  22  . 

475 

8.  32 

.  84,  369 

16.  15  . 

.  415 

13.  38 

475 

8.  34 

.  373 

16. 23  . 

287,  288 

14.  8-18  . 

293 

10.  4 

.  19,382 

16.  23,  27  . 

.  285 

14.  11  . 

167 

10.  10 

.     322, 382 

16.  33  . 

393 

14.  14  . 

206 

10.  10, 

11 

360 

17.  3  . 

.  239 

14.  14,  15  . 

168 

10.  12 

.  284 

672 


INDEX  OF  TEXTS. 


10.  14 

289 

10.  17 

292 

11.  6 

20 

11.  21 

* 

119 

11.  30  . 

167 

11.  32 

11 

11.  33 

377 

11.  36 

204  420  438 

12.  14 

131 

12.  14  17 

18 

,       .  128 

12.  19 

97  442 

12.  19,  21 

128 

12,  20  . 

334 

13.  1  &c. 

491  521 

13.  1-4 

60 

13.  1-6 

98 

13.  2  . 

.    512,  531 

13.  4 

102 

13. 5  . 

.    106,  256 

13.7 

• 

.     '  106 

13. 12-14 

.  112 

13.  14  . 

275 

14.  8,  9 

.  85 

14.  23  . 

.  41,  292 

15.4  . 

.  167 

15.  13  . 

298 

1  CORINTHIANS. 


10  . 

23 

23,  24 
30,31  . 

8  . 
9 

11  . 

11,  12  . 
14  . 

3 

4  . 

16 

16,  17 
17 

7  . 

12,  13  . 

5  . 

7  .  . 
11  . 
7  . 

9  . 
9,  10  . 

10  . 
15 

15-17 
18-20 

19  . 
19,  20  . 

20  . 
2  . 

9  . 
31-33  . 
9,  10 


.  125 
360 
.  337 
84 
.  525 
.  83,  439 
.  323 
434 
.  334 
125 
.  124 
.  83,  410 
.    144,  306 
311 

.    288, 428 
130 
.  154 

393 

.     127,  167,  273 
441 

75,  167, 441,  447 
114,  121,  127,  221 
.     265, 306 
113 
.  113 
113 

.  110,410 
.     .  144 
.  113,152 
123 
.  122 
275 
.  444 


9.  27  .  . 

10.  1-11 
10.  7 
10.  8  . 
10.11  . 
10.  12 
10.  14  . 
10.  16,  17 
10.  17  . 

10.  19,  20 
10.31  . 

11.  1  . 
11.  2 
11.  18 
11.20  . 
11.  21 
11.22  . 
11.  24,  25 
1 1.  28  . 

11.  29 
11.30  . 

12.  2,  3 
12.  3 
12.  7-11 
12.  8-11  . 

12.  12  . 

13.  . 

13.  2  . 

14.  2 
14.  2,  11 
14.  5 
14.  14  . 
14.  16  . 
14.  16,  17 
14.  26 

14.  28  . 

14.  37  . 
1.5.  .3,  4 

15.  6,  7  . 
15.  9  . 
1.5.  14-20 
15.  20  . 
15.  28  . 

15.  57  . 

16.  2 


254 

.  .401 
170,  268 
.  119 
119 
.  224 
168 
.  398 
.  318,  402 
167 

269,  273,  297 
.  327 

232 
.  146 

397 
.  396 

153 
.  396 

396 

396,  397,  403 
404 
.  167 
434 
.  411 
435 
.  318 
288 
.  26 
320 
.  318 
414 
.  321 
152,  320,  321 
.  322 
318 
.  321 
4 

.  387 

387 
4 

385 
.  83 

438 
.  388 

304 


GALATIANS. 


2  CORINTHIANS. 


3  . 

11 

23  . 

24 

5  . 

2,  3,4 
13  . 
5  . 

18,  19 
21  . 
14-16 
16 

10  . 
.14 


15 
298 
.63 
521 

11,  14,  423,  476 
531 
.  34 
85 
.  432 
377 

.       .  151 

168 
.  351 
418 


1.  8  . 

.  531 

2.  11 

476 

2.16  . 

18,  25 

2.  20 

399 

2.  21  . 

20 

3.  1  . 

135 

3.  10  . 

.  377 

3.  13 

359 

3.  21  . 

20 

3.  22 

11 

4. 4  . 

,    358,  359 

4.  6     ■  . 

167,  435 

5. 4  . 

20 

5.  6 

30 

5.  17  . 

.  469 

5.  19 

265 

5.  19-21 

121,  410 

5.  20 

167 

5.  20,  21  . 

.  167 

5.  21 

265 

5.  22  . 

.  13 

5.  22,  23  . 

295,  410 

6.  8,  9 

.  91 

6.  10  .  . 

91 

EPHESIANS. 
1.3  . 

1.  17,  18 

2.  1,2  . 
2.  3  . 
2.  4  . 
2.  6 
2.  8  . 
2.  8,9 
2.  10  . 
2.  19 

2.  20  . 
3. 18 

3.  22  . 

4.  1,  2 
4.  1-5 
4.  6 
4.  7  . 
4.  8 

4.  15  . 

4.  18 
4. 28  . 

5.  1,  2 
5.  3,  4,  5 
5.  5  . 
5.  5,  6  . 
5.  6  . 
5.  14  . 
5.  16 
5.22  . 

5.  22,  23 

6.  11  . 
6.  14,  15 
6.  18  . 


.  433 

r89 

.  389 
.  11,  14 
.  291 

389 

19,  432,  433 
.     •  20 
.  247 
318 
.  413 
436 
.  439 
279 
.  125 
204 
.  433 
389 
.  465 
530 
.  464 
373 
.  114 
121,  158 
.  168 
470 
.  532 
437 
.  279 
450 
.  391 
279 
.  285 


INDEX  OF  TEXTS. 


673 


6.  19  . 

.  298 

6.  24 

288 

PHILIPPIANS. 

1.  2  . 

.  288 

1.  23 

94 

1.  23,  24 

89 

2.  1,  2,  3  . 

1 26 

2.  6,  7,  8 

.  361 

2.7 

378 

2.  8  . 

88,  369,  372 

2.  13 

476 

3.  2  . 

.  135 

3.  8,  9  . 

84 

3.  9  . 

.  21 

3.  20 

389,  392 

3.  20,  21  . 

.  390 

4.  6 

284 

4.  12  . 

.  276 

COLOSSIANS. 

1.  6  . 

3 

1.  16 

433 

1.  19  . 

.  436 

1.  21,  22  . 

364 

2.  3  . 

15 

2.  14 

367 

2.  15  . 

.  388 

2.  21 

275 

3.1,2 

.  392 

3.  2,  12,  13 

392 

3.  3,  4 

.  84 

3.  5  . 

158,  393 

3.  5,  6 

.  168 

3.  5-9  . 

392 

3.  17  . 

.  297 

4.  2,  3 

284 

4.  3  . 

.  298 

4.  12  . 

.  292 

1  THESSALONIANS. 

1.  1  . 

.  288 

1.  9 

167 

4. 3  . 

.  221 

4.  6 

442,  465 

5.  3  . 

.  79 

5.  4,  5  . 

532 

5.  14  . 

.  342 

5.  17 

285,  314 

6,  25  . 

.  298 

2  THESSALONIANS. 


3.  1 
3.  11, 


12 


298 
460 


1  TIMOTHY. 

1.  16    .       .       .       .  294 

1.  20        .       .       .  338 

2.  1,  &c.     .       .       .  496 


O    1  o 

00*7  K'TI 

Zx)  (,  r>Z  1 

lo.  lb 

i.  1— d  . 

.         .  lUb 

onA   ono  OCT 
Z\)V,  ZvZ,  ooL 

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57^ 


674  INDEX  OF  TEXTS. 


2 

PETER. 

2.  5 

36 

5.  18 

35 

1.  5,  7 

39 

2.  6  . 

.  327 

5.  21 

159,  168,  170 

221 

1.  10 

39 

2.9-11  . 

38 

1.  17  . 

.  361 

2.  11  . 

.  373 

3  JOHN. 

1.  21 

327,  408 

2.  27 

410 

11 

36 

2.  4 

.  490 

3.  2,  3 

36 

2.  5 

118,  267,  332 

3.  6,  7 

35 

JUDE. 

2.  20-22 

.    390, 474 

3.  8  . 

.  110,364 

6 

490 

3.  3 

336 

3.  10 

.    38, 58 

3.  7 

.  424 

3.  14  . 

.  373 

REVELATION. 

3.  16 

337 

3.  19 

35 

1.  10  . 

304 

3. 22  . 

35 

2.  10 

365 

JOHN. 

4.  1 

418 

2.  23  . 

289 

1.  6 

38 

4.  10  . 

.  359 

8.  3 

292 

1.  7 

300 

4.  15 

360 

12.  7  . 

490 

1.  8 

.  480 

4.  16  . 

.  373 

13.  14 

210 

1.  8,  9 

474 

4.  20 

38 

14.  4  . 

91 

1.  8,  10 

11 

5.  1  . 

.  35 

14.  13 

91 

1.  9 

294,  468,  479 

5.  3 

36 

232 

2.  1 

15,  300 

5. 4  . 

4 

19.  10 

168,  206, 

293 

2.  1,  2  . 

290,  294 

5.  10 

36 

21.  6-8 

36 

2.  2  . 

.  364 

5.  11  . 

.  84 

21.  8 

121 

2.  3,  4  . 

35 

.5.  12,  13 

84 

22.  8,  9 

.    168, 293 

2.4  . 

.  38 

5.  13  . 

.  36 

INDEX  OF  NAMES. 


Aaiion  194,231,286,399  1 
Abel  33  I 

Abigail  134 1 

Abimelech  63,118] 
Abiram  103 
Abisai  101 
Abobus  268 ! 

Abraham     9,  33,  63,  82,  86,  i 
90,  240,  358,  383,418, 
451,  453,  454 
Absalom  103,  268,  514 

Achitophel  379,  515 

Adam  9,14,45,266,357, 
375,  376,  381,  452,  470, 
490  I 

Adrian  (bp.  of  Rome)  185  | 
Agag  73,  500J 

Agatha  (St.)  203' 
Agesilaus  295 } 

Ahab    46,  166,250,261,263  I 
Alexander  the  Great       268  ' 
Alexander  III.  (pope)     417  - 
Alexander  338 
Amalekites  286  I 

Ambrose  21,43,154,174, 
218,  230,  291,  320,  396, 
476,  480  ; 

Ammon  267 
Amnon  268 
Ananias  135 
Anastasius  (emperor)  182 
Andrew  361  ; 

Anna  362, 409 

Annas  221 
Anselm  21,  &c. 

Anthony  (St.)  203 
Anlhonius   (bishop  of 

Florence)  183 
Antioch  196,  199,  254,  258 
Antonius  (emperor)  227 
Anthropomorphites  195 
ApoUin  (St.)  203 
Apollo  45, 202 

Apollos  124, 


Apollonius  227 
Arabians  120 
Areopagites  463 
Arians  362 
Aristotle  212,281 
Arnobius  198 
Arthemius  (emperor)  182 
Asa  165 
Asia  the  Less  190 
Assyrians  260 
Astaroth  46 
Athanasius  171 
Athenians  120, 463 

Augustine  (St.)      6,  21,  33, 
34,  42,  83,  174,  175,  188, 
195,  198,  206,  207,  218, 
223,  228,  247,  259,  286, 
289,  293,  299,  313,  316, 
321,  324,  343,  399,  414, 
415,  416,  423,  479,  481 
Augustus  (emperor)  505 
Aurelius  Prudentius  178 
Austin  174 


Baal 
Baalpeor 
Bacchus 
Balthasar 
Baptist  Platina 


46 
46 
45 
496 
181 


Barnabas  146,  254 

Basil  (St.)  21,320,401 
Basilicae  or  Basilicas  228 

Basilides  179 

Basilius  Magnus  320 

Bathsheba  250 

Bede  412 

Beelphegor  46 

Bell  46 

Belus  202 

Bernard  (St.)  272,  416,  462 

Bernardus  21 

Bethulia  260 

Boaz  225 

Bonna  Dea  209 


i  Boniface  VIII.  (pope)  417 
i  Bonifacius  230,  313 

i  Ceesar  29 
i  Caiaphas  221 
!  Cain  33,  403 

'  Caligula  496 
;  Candace  7 
Carolus  Magnus  188 
!  Cassian  (St.)  178 
:  Castor  209 
I  Celsus  170, 198 

Cephas  124 
Cephyrinus  230 
Ceres  45 
^  Chaerea  235,  236 

:  Chalcedon  251 
I  Cham  267 
'  Chamos  46 
j  Charles    (king  of  the 

Francons)  187,  189 

i  Chedorlaomer  515 
Christopher  (St.)      203,  209 
Chrysostom  (St.)    2,  7,  210, 
230,  286,  293,  299,  320, 
342,  397,  404,  416,  500 
Chrysostom  (St.  John)  2,  33, 
43,  44,  65,  98 
'  Claudius  496 
Clemens    170,  206,  218,  238 
I  Clement  (St.)  203 
I  Clement  VI.  (pope)  417 
'  Cletus  227 
!  Clytus  268 
Commodus  227 
Compostella  224,  236 

Constantinus  Magnus  189, 
518 

Constantius  177,  228 

Constantine  V.  (empe- 
I     ror)  183,  184,  228 

i  Constantine  VI.  (ditto) 
I  183,  184,  185 


676 


INDEX  OF  NAMES. 


Constantine  (bishop  of 

Rome)  181 
Cornelius  (St.)  203 
Cornelius  168 
Cosbi  135 
Criniius  Petrus  179 
Cupid  205 
Cyprian  21,174,198,299, 
320,  347,  396,  399,  487 
Cyrillus  171 

Dalila  462 
Damascene  199, 235 

Dandalus  (king)  417 
Daniel  233,  250,  358 

Dathan  103 
David    12,  63,  100, 101, 102, 
104,  107,  131,  134,  222, 
240,  260,  268,  294,  358, 
388 
229 
281 
181 
45,  202 
202 
202 
202 

Dianas  202 
Didymus  Alexandrinus  30 
DiiTutelares  202 

—  Praesides  202 

—  Patron  i  202 

—  Medioximi  204 


Demetriades 
Democrates 
Diaconus  Paulus 
Diana 

 Agrotera 

 Coriphea 

Ephesia 


Dionysius 
Sicily) 
Dionysius 
Dioscorus 
Dragon,  the 


(king  of 

234,  281 
320 
179 
46 


Edward  VI.  (king)  495,  528 
Egyptians  120,  222 


Eleazar 
Elias 
Eliberi 
Elijah 
Elymas 
Emanuel 
Emissenus 
England 
Enoch 
Epicures 
Epirus 
Epiphanius 

of) 
Esau 
Esther 


135 
46,  240 
188 
261,  286 
135 
358 
400 
257,  464 
41 
427 
190 

(anecdote 
172,  197,  218 
403 

,  250,  282,  286 
7 


Ethiopian  eunuch 
Eusebius    (bishop  of 
Csesarea)     174,  176,  177, 
228,  411 


Eutropius  181,  186 

Eve  266, 490 

Exuperius  (bishop  of 

Tolose)  230 

Ezekiel  207, 358 

Felix  (St.)  178 
Felix  (bishop  of  Aqui- 

tania)  188 

Flora  246 

Formosus  (pope)  417 

Fortune  (dame)  209 

Frankfort  188 

Frederick  (emperor)  417 

Fulgentius  2 


Gabriel 
Galerius 


360,  409 
Maximinus 


(emperor)  228 
Gibeonites  60 
Gnostici  196 
Goliath  260,  388 

Gomorrah  9,  268,  379 

Goths  179 
Granada  187 
Gregory  I.  (pope)    180,  181, 
185,  199,  212,  21.5,  216, 
235 

Gregory  IT.  (ditto) 
 III.  (ditto) 


Gregory  (St.) 
Gymnosophists  Indian 


181 
183,185 
211 
203,416 
222 


Helene  175 
Helias  (Elias)  46 
Henry  VIII.  52,  528 

 emperor  417 

Herod  67,110,200,268 
Herodotus  {margin)  463 
Hesiodus  203 
Hezekias  46,52,107,165, 
173,  210,  222 
65,  232,  233,  321 
21 
417 


Hierome 
Hilary 

Hildebrand  (pope) 


Holofernes 
Hungary 
Huns 
Hur 

Hymeneus 


260,  268,  282 
10 
179 
286 
338 


Iconium  254 
Indian  Gymnosophists  222 
Innocentius  (pope)  231 
Ipswich  (our  Lady  of)  202 
Irenasus  197,  198,  228 

Irene,  or  Theodora  183, 
184,  185,  188,  189 
Isaac  33,383,418 


Isaiah 
Isis 

Isidorus 

Jacob         33,  260,  383, 
James  (St.)  26,  170,238, 
Japhet 
Jehosaphat 
Jephtha 
Jeremiah 
Jericho 
Jeroboam 

Jerome  (St.)     159,  172, 
177,  220,  229,  230, 

Jerusalem  224, 
Jesus  Sirach 
Jethro 
Jezebel 
Joab 

Joan  (pope) 

Joas  166, 
Job  9, 
Joel  195,468,469, 
Johannes  Chrysostomus 

 Scotus 

John,  St.  145,  203, 

John  Baptist  11,23, 
134,  250,  254,  268, 
467,  482, 

 (king)  527, 

 patriarch  of  Jeru- 
salem 

 bishop  of  Constan- 
tinople 182, 
XIV.  (pope) 


Jonas 
Jonathan 
Joram 
Josaphat 
Joseph 


120, 


46,  52, 
105, 148, 149, 
(the  patriarch) 
Josephus 

Joshua  286, 
Josiah 

Josias  46,  52,  107,  165, 
Judas  78, 221, 

Judas  (the  son  of  Simon) 
Judith  9,  260, 

Julius  II.  (pope) 
Juno  45, 
Jupiter  45,  202, 

Jupiter  Olympius 
Justinian  (emperor) 

228, 

Justinus  (martyr) 
Korah 
Lacedaemon 


358 
202 
289 

418 
430 
267 
286 

67 
358 

34 
166 
173, 
232, 
436 
236 
462 
225 
261 
403 
417 
241 
343 
471 
320 
480 
240 
110, 
360, 
484 
528 

172 

416 
417 
250 
63 
261 
165 
378 
260 
199 
359 
223 
241 

379  ^B" 

268 
286 
417 
202 
204 
209 
179, 
322 
319 

103 

281 


INDEX  OF  NAMES. 


err 


Lactantius      197,  206,  207, 
218,  233 

Langton  (Stephen)  527 
Lawrence  (St.)  21 1 

Lazarus  82,  86,  268 

Lemnians  202 
Leo  III.  (bishop  of  Rome) 

185,  189 

Leo  III.  (emperor)  182 

  Isauricus  183 

  IV.  (emperor)  183,  190 

Leonard  (St.)  209 
Lepreians  120 
Lesbos  187 
Linus  227 
Locrensians  120 
Lombards  189 
Lot  267, 453 

Loy  (St.)  203,  204 

Lucian  204,  236 

Luke  (St.)  203,  209 

Lysander  131 
Lystra  254 

Macedonia  190 
Magna  Diana  Ephesi- 

orum  209 
Mahomet  181 
Malachi  358 
Manasses  (king)  469 
Marcionites  362 
Marcus  Varro  175 
Mars  203 
Martha  361 
Martian  (emperor)  178 
Martin  (St.)  89 
Mary  (Virgin)  105,  148, 
378,  409,  505 
Mary  (Magdalen)  203, 
236,  294,  386,  469 
Mary  (the  sister  of 

Lazarus)  3 
Mattathias  268 
Mauritius  (emperor)  416 
Maximinian  (ditto)  228 
Medea  187 
Melchisedech  480 
Melchom  46 
Mercury  204 
Micah  358 
Michaels  (the  two)  190 
Minerva  202 
Moab  267 
Moabites  46 
Moloch  46 
Moses  33,45,107,109,119, 
135,  200,  225,  240,  250, 
257,  258,  286,  359,  399 
Monothelites  182 


Nabal 
Naboth 

Naclantus  (bishop 

Clugium) 
Nathan 
Nathaniel 
Nebuchodonosor 

Nectarius 

Nehemiah 

Nepotian 

Neptune 

Neptunus 

Nereus 

Nero 

Nice  a 

Nicephorus 

Nicholas  (St.) 

Nicodemus 

Nineveh 

Ninevites  120, 

Noah  10,  33, 

Novatian  (jnargin) 


134 
250,  261 

of 

212 
487 
361 
67,  336, 
379,  496 
481 
250 
229 
203 
45 
203 
496 
185 
186,  189 
203 
361,409 
261 
250,  254, 
261,  263 
267,  336 
473 


CEcumenius  21 
CEnomaus  203 
Origen        21,  72,  170,  198, 
199,  218 

Osiris  202 

Palladium  209 
Pascal  II.  (pope)  417 
Paul  (St.)    25,  83,  143,  145, 
151,  240,  254 
Paul  (bishop  of  Rome)  183 
Paul  (patriarch  of  Con- 
stantinople) 184 
Paulus  Diaconus  181 
Pericles  131 
Peter  (St.)       135,  145,  227, 
229,  240,  294,  362,  417 
Petrus  Crinitus  179 
Petronius  200 
Pharaoh  (king)       33,  118, 
260,  379 

Pharaoh's  daughter  33 
Philip  Apostle  7,361 
Philippicus  (emperor)  182 
Philippus  (king)  133 
Philistines  462 
Philo  279 
Phinehas  135, 399 

Phocius  21 
Pilate  100,  197,  200,  221 
Pipine  (king)  183 
Pisidia  254 
Platina  (Baptist)  181 
Plato  233,271 
Pollux  203,  209 


Polycarp  227 
Pontius  Paulinus  (bishop 

of  Nola)  1.78 
Priapus  46 

Progne  187 
Prosper  21 

Prudentius  Aurelius  178 

Ptolemy  268 

Pyrrhus  281 


Quirinus 


203 


Rabanus  231 

Raphael  260 

Ravenna  183 

Red  Sea  34,  379 

Rehoboam  (king)  189 

Roche  (St.)  203 

Romans  120 

Rome  224,  236,  258 

Ruth  225 

Sabellicus  322 
Samson  388, 462 

Saracens  181,  190 

Sarah  118,451,453 
Satira  179 
Saturnus  45 
Saul  (king)  66,  72,  78,  100, 
101,  102,  359,  500 
Scauratius,  or  Staura- 

tius  190 
Sem  267 
Seneca  234,  267,  272 

Sennacherib  469 
Serenus  (bishop  of 

Massile)  180,  181,  185, 
215,  216 

Sergius  HI.  (pope)  417 
Serpent  (the  brazen)  46 
Sheba  515 
Shimei  131, 431 

Signs  (the  twelve)  46 
Simeon  91,361,409 
Simon  Magus  297 
Simon  (high  priest)  268 
Sinon  213 
Socrates  281,  457 

Sodom  9,  268,  379,  461 
Solomon  (king)  135,  143, 
145,  222,  342,  296,  305 
Sophocles  281 
Stephanus  IIL  183 
Stephen  (St.)  90,  130,  143 
Susannah  286 


Tartarians 
Terence 

Terentius  Varro 


120 

235 
202 


678 


INDEX  OF  NAMES. 


Tertullian       159,  170,  174, 
198,  218,  227,  278,  279 
Tharasius  (patriarch  of 

Constantinople)  .  184 
Theodore  (bishop  of 

Constantinople)  184 
Theodoras  (emperor)  190 
Theodora,  or  Irene  183,  &c. 
Theodosius  (emperor) 

154,  172,  175,  178 

 II.  178,  184 

 III.  182,183 

Theophilus  179,  190 

Theophylactus 
Thracia 
Tobit 

Tribonianus 
Tripartite 


65 
190 
343 
179 
258 


Triton 
Turks 


203 

120, 181,  190 


Urban  VI.  (pope) 
Uriah 

Uspurgensis 


417 

250 
183 


Valens  (emperor)  178,  184 

Vandals  179 

Varro  Marcus  175,  198 

 Terentius  203 

Venus  202,  205,  236 

 Cypria  202 

 Paphia  202 

 Gnidia  202,  236 

Veneres  203 

Verus  (emperor)  227 

Vesta  203 


Virgil  213 
Virgin  Mary  (see Mary). 
Vulcan  203 

Walsingham  (our  Lady 

of)  202 
William  (king)  96 
Wilsdon  (our  I^ady  of)  202 

Zaccheus  469, 483 
Zachary          147,  360,  409 

Zebedee  297 

Zechariah  358 

Zedechias  67 

Zephyrus  198 

Zephyrinus  230 

Zimri  135 


THE  END. 


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Wilson,  A.  M.,  late  Vicar  of  Islington,  now  bishop  of  Calcutta.  12mo. 

LETTERS  TO  AN  ANXIOUS  INQUIRER.  By  T.  Carlton  Henry.  With  an  intro- 
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BEAUTIES  OF  ROBERT  HALL.  ISmo. 

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THE  PHILOSOPHY  OF  A  FUTURE  STATE. 

THE  PHILOSOPHY  OF  RELIGION,  or  an  illustration  of  the  Moral  Laws  of 

the  Universe. 

THE  CHRISTIAN  PHILOSOPHER,  or  the  connection  of  Philosophy  with  Reli- 
gion. 

THE  IMPROVEMENT  OF  SOCIETY,  by  the  Diffusion  of  Knowledge. 

AN  ESSAY  ON  THE  SIiN  AND  THE  EVILS  OF  COVETOUSNESS;  and  tho 

happy  effects  which  would  flow  from  a  spirit  of  Christian  Beneficence. 
THE  MENTAL  ILLUMINATION  AND  MORAL  IMPROVEMENT  OF 

MANKIND. 

CELESTIAL  SCENERY;  or,  the  Wonders  of  the  Planetary  System  Displayed; 

illustrating  the  Perfections  of  Deity  and  a  Plurality  of  Worlds. 
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Arguments  of  Mr.  Mackintosh  in  the  case  of  Peltier;  selected  by  a  member  of  the 

Philadelphia  Bar.  8vo. 
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RT.  HON.  WILLIAM  WINDHAM.    Edited  by  Robert  Walsh,  Esq.  With  a  bio- 

graphical  and  critical  introduction,  by  the  editor.  8vo. 
HOME  BOOK  OF  HEALTH  AND  MEDICINE,  being  a  popular  treatise  on  the 

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Children,  &c.,  by  a  Pliiladelphia  Physician.  8vo. 
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tlian  one  hundred  illustrations. 
STORIES  FROM  THE  HISTORY  OF  ROME.    By  Robert  Ramble. 
STORIES  FROM  THE  HISTORY  OF  GREECE.    By  Robert  Ramble. 
UNIVERSAL  BIOGRAPHICAL  DICTIONARY;  to  which  is  added  a  Dictionary  of 

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COBB'S  NEW  FIRST  BOOK,  or  Introduction  to  the  Spelling  Book. 
COBB'S  NEW  SPELLING  BOOK. 
COBB'S  NEW  JUVENILE  READER,  Nos.  1,  2  and  3. 
COBB'S  NEW  SEQUEL  TO  THE  JUVENILE  READERS. 
COBB'S  NEW  NORTH  AMERICAN  READER. 

NEW  AMERICAN  SPEAKF^R.    By  Thomas  Hughs;  new  and  improved  edition. 
THE  FIRST  LINES  OF  ENGLISH  GRAMMAR,  being  a  brief  abstract  of  "  The 

Institutes  of  English  Grammar."    By  Goold  Brown. 
THE  INSTITUTES  OF  ENGLISH  GRAMMAR,  methodically  arranged.  By  Goold 

Brown. 

OSWALD'S  ETYMOLOGICAL  DICTIONARY  of  the  English  Language,  on  a  plan 
entirely  new.    Revised  and  improved,  and  especially  adapted  to  the  purpose  of  teach- 
ing English  Composition  in  Schools  and  Academies,  by  J.  M.  Keagy. 
Used  in  the  Central  High  School  and  Grammar  Schools  of  the  city  and  county  of  Philadelphia. 

PEALE'S  GRAPHICS,  in  five  parts.    Used  in  the  Philadelphia  Central  High  School. 

LINEAR  DRAWING  BOOK;  designed  for  the  use  of  Schools  and  practical  purposes. 
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DRAWING  BOOK  OF  FLOWERS  AND  FRUIT;  with  beautifulty  coloured  illus- 
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losophy  designed  for  the  use  of  Schools  and  Academies,  on  the  basis  of  Mr.  J.  M. 
Moffat;  comprising  Mechanics,  Hydrostatics,  Hydraulics,  Pneumatics,  Acoustics, 
Pyronomics,  Optics,  Electricity,  Galvanism  and  Magnetism:  with  Emendations,  Notes, 
Questions  for  Examination,  &lc.  &lc.    By  Prof.  W.  R.  Johnson. 

N.  B.— The  title  of  the  above  work  has  been  changed  from  "Scientific  Class  Book,  Part  I." 

JOHNSON'S  MOFFAT'S  CHEMISTRY— An  Elementary  Treatise  on  Chemistry, 
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of  Mr.  J.  M.  Moffat:  with  Additions,  Emendations,  Notes,  References,  Questions  for 
Examination,  &c.  &c.    By  Prof  W.  R.  Johnson. 

N.  B.— The  title  of  the  above  work  has  been  changed  from  "Scientific  Class  Book,  Part  II." 

OUTLINES  OF  SACRED  HISTORY,  from  the  creation  of  the  world  to  the  destruc 
tion  of  Jerusalem.  With  Questions  for  examination.  Intended  for  the  use  of  Schools 
and  Families.    New  edition,  illustrated  by  numerous  engravings  on  wood. 

TREGO'S  PENNSYLVANIA:  being  an  account  of  the  History,  Geographical  Fea- 
lures.  Soil,  Climate,  Geology,  Botany,  Zoology,  character  and  amount  of  Population, 
state  of  Education,  form  of  Government,  condition  of  Finances,  nature  and  value  of 
Productions,  course  and  extent  of  Trade,  past  and  present,  location  and  cost  of  Rail- 
roads and  Canals,  &c.  of  the  State;  with  a  separate  description  of  Each  County. 
Questions  appended  to  each  chapter  for  the  convenience  of  Teachers.  Illustrated  by 
a  coloured  copper-plate  Map,  and  by  numerous  Engravings  on  wood.  By  C.  B.  Trego, 
Member  of  the  House  of  Representatives  of  Pennsylvania,  late  Assistant  State  Geolo- 
gist,  Member  of  tlie  Am.  Philos.  See,  «fec,  &c. 

MAURY'S  NAVIGATION.  A  new  Theoretical  and  Practical  Treatise  on  Navigation, 
in  which  the  auxiliary  branches  of  mathematics  and  astronomy  are  treated  of.  Second 
edition,  revised  and  corrected.    By  M.  F.  Maury,  Lieut.  U.  S.  Navy. 

FRENCH  LESSONS  FOR  BEGINNERS.— L'ABEILLE  POUR  LES  ENFANS,  ou 
Le9ons  Fran^aises,  lere  Partie;  a  I'usage  des  ecoles. 

^SOP'S  FABLES,  in  French;  preceded  by  a  description  of  fifty  animals,  and  accom. 
panied  by  a  French-English  Dictionary.  Designed  for  beginners  in  the  French  lan- 
guage, and  used  in  the  Philadelphia  Central  High  School. 

MANUAL  OF  CLASSICAL  LITERATURE,  from  the  German  of  Eschenburg. 
With  additions  by  Professor  Fiske  of  Amherst  College.  Seventh  Thousand.  Fourth 
edition,  much  enlarged  and  improved,  illustrated  by  twenty  finely  executed  copper 
plates,  and  by  wood  cuts,  representing  more  than  four  hundred  different  objects.  The 
work  comprises  five  parts: — 1.  Classical  Geography  and  Chronology.  2.  Mythology 
of  the  Greeks  and  Romans.  3.  Greek  and  Roman  Antiquities.  4.  ArcliJEology  of 
Greek  and  Roman  Literature  and  Art.  5.  History  of  Ancient  Literature,  Greek  and 
Roman. 

A  SUPPLEMENTAL  VOLUME  OF  PLATES,  illustrating  the  Manual  of  Classical 
Literature,  containing  thirty-two  finely  executed  copper  plates  referred  to  in  the  "Ma- 
nual," but  not  bound  with  that  work. 

CLASSICAL  ANTIQUITIES,  being  a  portion  of  the  Manual  of  Classical  Literature, 
comprising  the  first  three  parts.  Fourth  edition,  illustrated  by  thirteen  finely  exe- 
cutcd  copper  plates,  and  by  wood  cuts  representing  about  three  hundred  different 
objects. 


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